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USED
IN THE BIBLE
EXPLAINED AND ILLUSTRATED
By E. W. Bullinger, D.D.
MATT. 16:11 , 12
INTRODUCTION
JEHOVAH has been pleased to give us the revelation of His mind and will in words. It is
therefore absolutely necessary that we should understand not merely the meanings of the
words themselves, but also the laws which govern their usage and combinations.
All language is governed by law; but, in order to increase the power of a word, or the
force of an expression, these laws are designedly departed from, and words and sentences
are thrown into, and used in, new forms, or figures .
The ancient Greeks reduced these new and peculiar forms to science, and gave names
to more than two hundred of them.
The Romans carried forward this science: but with the decline of learning in the
Middle Ages, it practically died out. A few writers have since then occasionally touched
upon it briefly, and have given a few trivial examples: but the knowledge of this ancient
science is so completely forgotten, that its very name to-day is used in a different sense
and with almost an opposite meaning.
These manifold forms which words and sentences assume were called by the Greeks
Schema ( ) and by the Romans, Figura . Both words have the same meaning, viz.,
a shape or figure . When we speak of a person as being a figure we mean one who is
dressed in some peculiar style, and out of the ordinary manner. The Greek word Schema
is found in 1 Cor. 7:31 , The fashion of this world passeth away; Phil. 2:8 , being
found in fashion as a man. The Latin word Figura is from the verb fingere , to form ,
and has passed into the English language in the words figure, transfigure, configuration,
effigy, feint, feign, etc., etc.
We use the word figure now in various senses. Its primitive meaning applies to any
marks, lines, or outlines, which make a form or shape. Arithmetical figures are certain
marks or forms which represent numbers (1, 2, 3, etc.). All secondary and derived
meanings of the word figure retain this primitive meaning.
Applied to words, a figure denotes some form which a word or sentence takes,
different from its ordinary and natural form. This is always for the purpose of giving
additional force, more life, intensified feeling, and greater emphasis. Whereas to-day
Figurative language is ignorantly spoken of as though it made less of the meaning, and
deprived the words of their power and force. A passage of Gods Word is quoted; and it
is met with the cry, Oh, that is figurativeimplying that its meaning is weakened, or
that it has quite a different meaning, or that it has no meaning at all. But the very opposite
is the case. For an unusual form ( figura ) is never used except to add force to the truth
conveyed, emphasis to the statement of it, and depth to the meaning of it. When we apply
this science then to Gods words and to Divine truths, we see at once that no branch of
Bible study can be more important, or offer greater promise of substantial reward.
It lies at the very root of all translation; and it is the key to true interpretation
As
the course of language moves smoothly along, according to the laws which govern it,
there is nothing by which it can awaken or attract our attention. It is as when we are
travelling by railway. As long as everything proceeds according to the regulations we
notice nothing; we sleep, or we read, or meditate as the case may be. But, let the train
slacken its speed, or make an unexpected stop;we immediately hear the question asked,
What is the matter? What are we stopping for? We hear one window go down and
then another: attention is thoroughly aroused, and interest excited. So it is exactly with
our reading. As long as all proceeds smoothly and according to law we notice nothing.
But suddenly there is a departure from some law, a deviation from the even coursean
unlooked for changeour attention is attracted, and we at once give our mind to discover
why the words have been used in a new form, what the particular force of the passage is,
and why we are to put special emphasis on the fact stated or on the truth conveyed. In
fact, it is not too much to say that, in the use of these figures, we have, as it were, the
Holy Spirits own markings of our Bibles.
This is the most important point of all. For it is not by fleshly wisdom that the words
which the Holy Ghost teacheth are to be understood. The natural man cannot understand
the Word of God. It is foolishness unto him. A man may admire a sun-dial, he may
marvel at its use, and appreciate the cleverness of its design; he may be interested in its
carved-work, or wonder at the mosaics or other beauties which adorn its structure: but, if
he holds a lamp in his hand or any other light emanating from himself or from this world,
he can make it any hour he pleases, and he will never be able to tell the time of day.
Nothing but the light from Gods sun in the Heavens can tell him that. So it is with the
Word of God. The natural man may admire its structure, or be interested in its statements;
he may study its geography, its history, yea, even its prophecy; but none of these things
will reveal to him his relation to time and eternity. Nothing but the light that cometh from
Heaven. Nothing but the Sun of Righteousness can tell him that. It may be said of the
Bible, therefore, as it is of the New JerusalemThe Lamb is the light thereof. The
Holy Spirits work in this world is to lead to Christ, to glorify Christ. The Scriptures are
inspired by the Holy Spirit; and the same Spirit that inspired the words in the Book must
inspire its truths in our hearts, for they can and must be Spiritually discerned ( 1 Cor.
2:116 ).
On this foundation, then, we have prosecuted this work. And on these lines we have
sought to carry it out.
We are dealing with the words which the Holy Ghost teacheth. All His works are
perfect. The words of the Lord are pure words; human words, indeed, words pertaining
to this world, but purified as silver is refined in a furnace. Therefore we must study every
word, and in so doing we shall soon learn to say with Jeremiah ( 15:16 ), Thy WORDS
were found, and I did eat them; and Thy WORD was unto me the joy and rejoicing of
mine heart
It is clear, therefore, that no branch of Bible-study can be more important: and yet we
may truly say that there is no branch of it which has been so utterly neglected.
John Vilant Macbeth (Professor of Rhetoric, etc., in the University of West Virginia)
has said:
* The Might and Mirth of Literature , by John Walker Vilant Macbeth, Professor of
Rhetoric, etc., in the University of West Virginia, New York, 1875, page 38. This work
was published simultaneously in London, but the edition had to be sent back to New
York, owing to the fact that there was no demand for it!
Benjamin Keach (16401704) published in 1682 his Troposchemalogia: or, a Key to
open the Scripture Metaphors and Types . He does not hesitate to avail himself largely of
Glassiuss work, though he barely acknowledges it, or the extent to which he is indebted
to it. There is much that is good and true and useful, with much that is fanciful, in
Keachs volumes.
John Albert Bengel (16871752) is the only commentator who has ever taken Figures
of Language seriously into account as a key to the interpretation and elucidation of the
Scriptures. It is this fact which gives his commentary on the New Testament (which he
calls a Gnomon ) such great value, and imparts such excellence to it, making it unique
among commentaries.
M. John Alb. Burk has drawn up an explanatory Index of over 100 of these technical
terms occuring in Bengels Commentary, and a Translation of it, by Canon Fausset, is
added to T. and T. Clarks English Edition of Bengel, to serve as a key to that work.
Beyond this there is but little. Dr. McGill, in his Lectures on Rhetoric and Criticism ,
Glasgow, 1838, devotes one chapter to the subject of Figurative language, and describes
about sixteen Figures. Alexander Carson in a Treatise on the Figures of Speech, *
classifies and names about forty-three figures.
Archdeacon Farrar in A brief Greek Syntax , London, 1867, has one chapter on
Figures, and describes a few, illustrating them from the classics.
Hornes Introduction to the Bible devotes one chapter out of his four volumes to
Figurative Language, but confines himself to describing only ten Figures.
There are one or two small works of more recent date. The Rhetorical Speaker and
Poetical Class-book , by R. T. Linnington, 1844. He describes some 35 Figures, but uses
them only as a study for rhetorical effect, and illustrates them from general literature for
purposes of recitation.
The S.P.C.K. also published, in 1849, a course of lectures on the Figurative Language
of the Holy Scriptures, delivered in the Parish Church of Nayland in Suffolk in 1786.
Thus we are justified in saying that Bible students can find no complete work on the
subject of Figurative Language in its relation to the Bible.
It is moreover a difficult study for the general reader, For, besides the difficulty which
naturally arises from the absence of any standard works upon the subject, there are three
other difficulties of no mean magnitude which have doubtless tended much to deter
students from taking up the subject, even where there may have been a desire to study it.
The first difficulty is their nomenclature . All the names of these figures are either in
Greek or Latin. This difficulty can be, to a great extent, cleared away by a simple
explanation, and by substituting an English equivalent, which we have here attempted.
The second difficulty is their number . We have catalogued over 200 distinct figures,
several of them with from 30 to 40 varieties. Many figures have duplicate names which
brings up the total number of names to more than 500.
John Holmes, in his Rhetoric made easy (1755), gives a list of 250.
J. Vilant Macbeth, (in his work already referred to), deals with 220, which he
illustrates only from English and American literature.
While G. W. Herveys System of Christian Rhetoric (1873) defines 256 with 467
names.
The third difficulty is the utter absence of any classification . These figures do not
seem to have ever been arranged in any satisfactory order. If the Greeks did this work, no
record of it seems to have come down to us.
The three great Divisions into which they usually fall are:
I. Figures of ETYMOLOGY : which are departures from the ordinary spelling of words.
These consist of some 18 Figures, such as
II. Figures of SYNTAX or GRAMMAR : which are alterations of the ordinary meaning
of words.
III. Figures of RHETORIC : which are deviations from the ordinary application of
words.
With the first of these, we are not now concerned, as it has nothing to do with our
present work.
It is only with the Figures of Syntax and Rhetoric that we have to deal.
These have been sometimes mixed together, and then divided into two classes:
But this is a very imperfect arrangement; and, as Dr. Blair says, Is of no great use; as
nothing can be built upon it in practice, neither is it always clear.
Another arrangement is (1) figures that are the result of feeling , and (2) those that are
the result of imagination . But this also is defective and inadequate.
I. Figures which depend for their peculiarity on any OMISSION : in which something is
omitted in the words themselves or in the sense conveyed by them (Elliptical Figures).
A figure is, as we have before said, a departure from the natural and fixed laws of
Grammar or Syntax; but it is a departure not arising from ignorance or accident. Figures
are not mere mistakes of Grammar; on the contrary, they are legitimate departures from
law, for a special purpose. They are permitted variations with a particular object.
Therefore they are limited as to their number, and can be ascertained, named, and
described.
No one is at liberty to exercise any arbitrary power in their use. All that art can do is
to ascertain the laws to which nature has subjected them. There is no room for private
opinion, neither can speculation concerning them have any authority.
It is not open to any one to say of this or that word or sentence, This is a figure,
according to his own fancy, or to suit his own purpose. We are dealing with a science
whose laws and their workings are known. If a word or words be a figure, then that figure
can be named, and described. It is used for a definite purpose and with a specific object.
Man may use figures in ignorance, without any particular object. But when the Holy
Spirit takes up human words and uses a figure (or peculiar form), it is for a special
purpose, and that purpose must be observed and have due weight given to it.
Many misunderstood and perverted passages are difficult, only because we have not
known the Lords design in the difficulty.
Thomas Boys has well said ( Commentary , 1 Pet. 3 ), There is much in the Holy
Scriptures, which we find it hard to understand: nay, much that we seem to understand so
fully as to imagine that we have discovered in it some difficulty or inconsistency. Yet the
truth is, that passages of this kind are often the very parts of the Bible in which the
greatest instruction is to be found: and, more than this, the instruction is to be obtained in
the contemplation of the very difficulties by which at first we are startled. This is the
intention of these apparent inconsistencies. The expressions are used, in order that we
may mark them, dwell upon them, and draw instruction out of them. Things are put to us
in a strange way, because, if they were put in a more ordinary way, we should not notice
them.
This is true, not only of mere difficulties as such, but especially of all Figures: i.e. , of
all new and unwonted forms of words and speech: and our design in this work is that we
should learn to notice them and gain the instruction they were intended to give us.
The Word of God may, in one respect, be compared to the earth. All things necessary
to life and sustenance may be obtained by scratching the surface of the earth: but there
are treasures of beauty and wealth to be obtained by digging deeper into it. So it is with
the Bible. All things necessary to life and godliness lie upon its surface for the
humblest saint; but, beneath that surface are great spoils which are found only by those
who seek after them as for hid treasure.
1. To give in its proper order and place each one of two hundred and seventeen
figures of speech, by name.
2. Then to give the proper pronunciation of its name.
3. Then its etymology, showing why the name was given to it, and what is its
meaning.
4. And, after this, a number of passages of Scripture, in full, where the figure is used,
ranging from two or three instances, to some hundreds under each figure, accompanied
by a full explanation. These special passages amount, in all, to nearly eight thousand.
We repeat, and it must be borne in mind, that all these many forms are employed only
to set forth the truth with greater vigour, and with a far greater meaning: and this, for the
express purpose of indicating to us what is emphatic; and to call and attract our attention,
so that it may be directed to, and fixed upon, the special truth which is to be conveyed to
us.
Not every Figure is of equal importance, nor is every passage of equal interest.
But we advise all students of this great subject to go patiently forward, assuring them
that from time to time they will be amply rewarded; and often when least expected.
This work may be used either for the direct study of this important subject; or it may
be used simply as a constant companion to the Bible, and as a work of reference.
A copious index of Texts and Passages illustrated has been compiled for this purpose;
and will be found, with six other Indexes, and five Appendixes, at the end of the volume.
ETHELBERT W. BULLINGER.
25 Connaught Street,
London.
November , 1899.
Some figures are common to many languages; others are peculiar to some one
language. There are figures used in the English language, which have nothing that
answers to them in Hebrew or Greek; and there are Oriental figures which have no
counterpart in English; while there are some figures in various languages, arising from
human infirmity and folly, which find, of course, no place in the word of God.
It may be asked, How are we to know, then, when words are to be taken in their
simple, original form ( i.e. , literally), and when they are to be taken in some other and
peculiar form ( i.e. , as a Figure )? The answer is that, whenever and wherever it is
possible, the words of Scripture are to be understood literally , but when a statement
appears to be contrary to our experience, or to known fact, or revealed truth; or seems to
be at variance with the general teaching of the Scriptures, then we may reasonably expect
that some figure is employed. And as it is employed only to call our attention to some
specially designed emphasis, we are at once bound to diligently examine the figure for
the purpose of discovering and learning the truth that is thus emphasized.
From non-attention to these Figures, translators have made blunders as serious as they
are foolish. Sometimes they have translated the figure literally, totally ignoring its
existence; sometimes they have taken it fully into account, and have translated, not
according to the letter, but according to the spirit; sometimes they have taken literal
words and translated them figuratively. Commentators and interpreters, from inattention
to the figures, have been led astray from the real meaning of many important passages of
Gods Word; while ignorance of them has been the fruitful parent of error and false
doctrine. It may be truly said that most of the gigantic errors of Rome, as well as the
erroneous and conflicting views of the Lords People, have their root and source, either in
figuratively explaining away passages which should be taken literally, or in taking
literally what has been thrown into a peculiar form or Figure of language: thus, not only
falling into error, but losing the express teaching, and missing the special emphasis which
the particular Figure was designed to impart to them.
This is an additional reason for using greater exactitude and care when we are dealing
with the words of God. Mans words are scarcely worthy of such study. Man uses figures,
but often at random and often in ignorance or in error. But the words of the Lord are
pure words. All His works are perfect, and when the Holy Spirit takes up and uses
human words, He does so, we may be sure, with unerring accuracy, infinite wisdom, and
perfect beauty.
We may well, therefore, give all our attention to the words which the Holy Ghost
teacheth.
ERRATA
The corrections from the Errata section of the print edition have been implemented in the
text itself. The one exception is an instruction to delete an entire paragraph from page
241. A footnote there marks that the example was marked for deletion in the errata
section, but the paragraph was left in place.
In addition, the following additional corrections were made to the present edition:
Page 181, ; , to ;
Page 285, to
Page 868, 1 Chr 13:19 to 2 Chr. 13:18; 1 Chr 28:18 to 2 Chr 28:18
SUMMARY OF CLASSIFICATION
First Division. FIGURES INVOLVING OMISSION
I. Affecting words
I. Affecting words
1. Repetition
2. Amplification
3. Description
4. Conclusion
5. Interposition
6. Reasoning
1. Sense
2. Persons
3. Subject-matter
4. Time
5. Feeling
6. Reasoning
APPENDICES
A. On the use of Different Types in the English Versions
1. Of Character
3. Of Possession
4. Of Apposition
6. Of Material
7. Of Contents
8. Of Partition
9. Two Genitives
D. On Hebrew Homonyms
E. On the Eighteen Emendations of the Sopherim
LIST OF ABBREVIATIONS
A. Alford and his critical Greek Text.
A.V. The Authorized Version, or current Text of our English Bible, 1611.
Comp. Compare.
Marg. Margin.
P.B.V. The Prayer Book Version of the Psalms (from Coverdales Bible).
Part. Participlc.
Sqq. Following.
(10) A figure in brackets, immediately after a reference, denotes the number of the
verse in the Hebrew or Greek where the versification differs from the A.V.
FIRST DIVISION
I. AFFECTING WORDS
Ellipsis
The figure is so called, because some gap is left in the sentence, which means that a
word or words are left out or omitted . The English name of the figure would therefore be
Omission .
The figure is a peculiar form given to a passage when a word or words are omitted;
words which are necessary for the grammar, but are not necessary for the sense.
A.V. The Authorized Version, or current Text of our English Bible, 1611.
The laws of geometry declare that there must be at least three straight lines to enclose
a space. So the laws of syntax declare that there must be at least three words to make
complete sense, or the simplest complete sentence. These three words are variously
named by grammarians. In the sentence Thy word is truth, Thy word is the subject
spoken of, truth is what is said of it (the predicate), and the verb is (the copula)
connects it.
But any of these three may be dispensed with; and this law of syntax may be
legitimately broken by Ellipsis.
The omission arises not from want of thought, or lack of care, or from accident, but
from design, in order that we may not stop to think of, or lay stress on, the word omitted,
but may dwell on the other words which are thus emphasised by the omission. For
instance, in Matt. 14:19 , we read that the Lord Jesus gave the loaves to His disciples,
and the disciples to the multitude.
There is no sense in the latter sentence, which is incomplete, the disciples to the
multitude, because there is no verb. The verb gave is omitted by the figure of Ellipsis
for some purpose. If we read the last sentence as it stands, it reads as though Jesus gave
the disciples to the multitude!
This at once serves to arrest our attention; it causes us to note the figure employed;
we observe the emphasis; we learn the intended lesson. What is it? Why, this; we are
asked to dwell on the fact that the disciples gave the bread, but only instrumentally, not
really. The Lord Jesus Himself was the alone Giver of that bread. Our thoughts are thus,
at once, centred on Him and not on the disciples.
These Ellipses are variously dealt with in the English Versions (both Authorized and
Revised). In many cases they are correctly supplied by italics . In some cases the
sentences are very erroneously completed. Sometimes an Ellipsis in the Text is not seen,
and therefore is not taken into account in the Translation. Sometimes an Ellipsis is
imagined and supplied where none really exists in the original.
Where an Ellipsis is wrongly supplied, or not supplied at all, the words of the Text
have to be very freely translated in order to make sense, and their literal meaning is
sometimes widely departed from.
But on the other hand, where we correctly supply the Ellipsisone word, it may be
it at once enables us to take all the other words of the passage in their literal signification.
This is in itself an enormous gain, to say nothing of the wonderful light that may be thus
thrown upon the Scripture.
These Ellipses must not be arbitrarily supplied according to our own individual
views; we are not at liberty to insert any words, according to our own fancies: but they
are all scientifically arranged and classified, and each must therefore be filled up,
according to definite principles which are well ascertained, and in obedience to laws
which are carefully laid down.
Absolute Ellipsis,
Ellipsis of Repetition:
A. Absolute , where the omitted word or words are to be supplied from the nature
of the subject alone.
B. Relative , where the omitted word or words are to be supplied from, and are
suggested by the context .
C. The Ellipsis of Repetition , where the omitted word or words are to be supplied
by repeating them from a clause which precedes or follows.
A. ABSOLUTE ELLIPSIS , where the omitted word or words are to be supplied from
the nature of the subject.
1. The Nominative.
2. The Accusative.
3. Pronouns.
a. after to be able .
3. A comparison.
B. RELATIVE ELLIPSIS
III. Where the omitted word is to be supplied from analogous or related words.
IV. Where the omitted word is contained in another word: the one word
comprising the two significations( Concisa Locutio , Syntheton or
Compositio, Constructio Prægnans ).
C. ELLIPSIS OF REPETITION
b. Verbs.
c. Particles.
i) Negatives.
ii) Interrogatives.
d. Sentences.
II. Complex: where the two clauses are mutually involved, and the Ellipsis in
the former clause is to be supplied from the latter, and at the same time an
Ellipsis in the latter clause is to be supplied from the former. (Called also
Semiduplex Oratio ).
1. Single words.
2. Sentences.
A. ABSOLUTE ELLIPSIS:
That is, the omission of words or terms which must be supplied only from the nature of
the subject . The omitted word may be a noun, adjective, pronoun, verb, participle,
adverb, preposition.
Gen. 14:19 , 20 . Melchizedek said to Abram, Blessed be the most high God, which
hath delivered thine enemies into thine hand. And he [ i.e., Abram ] gave him tithes of
all.
From the context, as well as from Heb. 7:4 , it is clear that it was Abram who gave the
tithes to Melchizedek, and not Melchizedek to Abram.
Gen. 39:6 . And he left all that he had in Josephs hand; and he knew not ought he
had, save the bread Which he did eat. And Joseph was a goodly person , and well-
favoured.
Here it is not at all clear which it was of the two who knew not ought he had. If we
understand Potiphar, it is difficult to see how he only knew the bread he ate: or if Joseph,
it is difficult to understand how he knew not ought he had.
The verse may be rendered, and the Ellipsis supplied as follows: And he [
Potiphar ] left all that he had in Josephs hand: and he [ Potiphar ] knew not anything
save the bread which he was eating. And Joseph was beautiful of figure, and beautiful of
appearance.
All difficulty is removed when we remember that the Egyptians might not eat bread
with the Hebrews, for that is an abomination unto the Egyptians ( 43:32 ). Everything,
therefore, was committed by Potiphar to Josephs care, except that which pertained to the
matter of food.
2 Sam. 3:7 . And Saul had a concubine, whose name was Rizpah, the daughter of
Aiah, and
said to Abner, Wherefore, etc.
Here it is clear from the Sense of the next verse and 2 Sam. 21:8 that Ishbosheth is
the word to be supplied, as is done in italics.
The Massorah points out * that the word Ariel occurs three times, in this passage and
Isa. 29:1 . In Isa. the word is twice transliterated as a proper name, while in 2 Sam. 23:20
, margin, it is translated lions of God: the first part of the word ( aree ) a lion , and
the second part ( l ) God . But if we keep it uniformly and consistently as a proper
name we have with the Ellipsis of the accusative ( sons ) the following sense: He slew
the two sons of Ariel of Moab.
2 Sam. 24:1 . And again the anger of the LORD was kindled against Israel, and he
moved David against them to say, Go, number Israel and Judah.
Here the nominative to the verb moved is wanting. Someone moved, and who that
was we learn from 1 Chron. 21:1 , from which it is clear that the word Satan or the
Adversary is to be supplied, as is done in the margin:And again the anger of the LORD
was kindled against Israel, and [ the Adversary ] moved David against them to say, Go,
number Israel and Judah.
1 Chron. 6:28 ( 12 ). And the sons of Samuel; the firstborn Vashni ( marg. , called
also Joel , ver. 33 and 1 Sam. 8:2 ) and Abiah.
Here there is an Ellipsis of the name of the firstborn: while the word , Vashni ,
when otherwise pointed ( ) means and the second! so that the verse reads,
And the sons of Samuel; the firstborn [ Joel ] and the second Abiah. This agrees
with the Syriac Version. The R.V. correctly supplies the Ellipsis, and translates vashni
and the second.
Ps. 34:17 . [ They ] cry, and the Lord heareth, and delivereth them out of all their
troubles.
The immediate subject in ver. 16 is evildoers . But it is not these who cry. It is the
righteous. Hence the A.V. and the R.V. supply the words the righteous in italics. The
nominative is omitted, in order that our attention may be fixed not on their persons or
their characters, but upon their cry, and the Lords gracious answer.
Ps. 105:40 . [They] asked, and he brought quails, i.e. , the People asked. The
nominative is supplied in the A.V. But the R.V. translates it literally They asked.
Prov. 22:27 . If thou hast nothing to pay, why should one [ i.e., the creditor ] take
away thy bed from under thee?
Isa. 26:1 . In that day shall this song be sung in the land of Judah; we have a strong
city; salvation will one [ i.e. God ] appoint for walls and bulwarks.
The A.V. interprets by supplying the nominative. The R.V. translates it literally.
Jer. 51:19 . He is the former of all things, and Israel is the rod of his inheritance.
Here both the A.V. and R.V. supply the Ellipsis from 10:16 . Had it been supplied
from the immediate context, it would have come under the head of Relative Ellipsis , or
that of Repetition.
Ezek. 46:12 . Now when the Prince shall prepare a voluntary offering or peace
offerings voluntarily unto the LORD , one shall then open him the gate that looketh toward
the East, &c., i.e. , the gate-keeper (supplied from the noun , the gate ),
which follows, shall open the gate.
Zech. 7:2 . When they ( Heb. he) had sent unto the house of God, Sherezer and
Regem-melech and their men, to pray before the LORD [ i.e. , when the people who had
returned to Judea had sent].
Here the Ellipsis in the Greek is destroyed by the translation. The Greek reads,
, ( hile s soi, kyrie ), which is untranslatable literally, unless we supply
the Ellipsis of the Nominative, thus: [ God be ] merciful to Thee, Lord! Thus it is in the
Acts 13:29 . And when they had fulfilled all that was written, of him, they took him
down from the tree, and laid him in a sepulchre, i.e. , Joseph of Arimathæa and
Nicodemus took him down. But it is the act which we are to think of here rather than the
persons who did it. Hence the Ellipsis .
1 Cor. 15:25 . For he must reign, till he hath put all enemies under his feet, i.e. , he
[ the Son ] must reign, until he [ the Son ] shall have put all things under his [ the Sons ]
feet. Here the subjection refers to the period of Christs personal reign.
This is one of the seven New Testament references to Ps. 110:1 , Jehovah said unto
AdonSit thou at my right hand, until I make thine enemies thy footstool. The English
word make occurs 1,111 times in the Old Testament, as the rendering of 49 Hebrew
words. The one so rendered here is ( Sheeth ) and means to put, place, set , or
appoint , and is rendered make only 19 times out of 94. Its proper meaning is put or
appoint . (See Gen. 3:15 ; 4:25 ; 30:40 . Ps. 140:5 . Isa. 26:1 , &c.)
The word in the N. T. is ( titheemi ), and has the same meaning. It is rendered
make only 10 times out of 91, but in these cases it means to set or appoint ( Acts 20:28 .
Rom. 4:17 , &c.). In every case the verb is in the second aorist subjunctive, and should be
rendered shall have put .
Six of the seven references ( Matt. 22:44 . Mark 12:36 . Luke 20:42 . Acts 2:34 . Heb.
1:13 ; 10:13 ) refer to Christs session on the Fathers throne (not to His reign upon His
own, Rev. 3:21 ). And this session will continue until such time as the Father shall have
placed Christs enemies as a footstool for His feet. When that shall have been done, He
will rise up from His seat and come forth into the air for His people, to receive them to
Himself, and take them up to meet Him in the air so to be ever with the Lord. Then He
will come unto the earth with them, and sit upon the throne of His glory, and reign until
He shall have put all enemies under His feet. The other six passages refer to Christs
session . This one refers to His reign upon His own throne (not to His session on His
Fathers throne, Rev. 3:21 ). And this reign will continue until He (Christ) hath put all
His enemies under His feet.
Note, that in the six passages His enemies are placed as a footstool for His feet, and
there is not a word about their being under His feet. In the one passage ( 1 Cor. 15:25 )
there is not a word about being placed as a footstool, but the word under His feet is
used. We must distinguish between placing and making , and Christs session and His
reign . Then all these passages teach the Pre-Millennial and Pre-Tribulation coming of
Christ for His people before His coming with them. *
Eph. 1:8 . Wherein he hath abounded towards us in all wisdom and prudence.
The noun meats ( i.e. , foods) must be supplied as in 1 Cor. 6:12 . All [ meats ]
indeed are clean to the clean. The word clean being used in its ceremonial or Levitical
sense, for none can be otherwise either pure or clean.
Heb. 11:1 . Then verily the first covenant had also ordinances of divine service.
Here the word covenant is properly supplied in italics.
2 Pet. 3:1 . This second epistle, beloved, I now write unto you; in both which I stir up
your pure minds by way of remembrance, i.e. , In both which [ epistles ] I stir up, etc.
1 John 5:16 . If any man see his brother sin a sin which is not unto death, he shall
ask, and he shall give him life, etc., i.e. , [ God ] shall give him life. See also Matt.
5:11 , 15 ; Luke 6:38 , where men must be the word supplied.
2 Sam. 6:6 . And when they came to Nachons threshing-floor, Uzzah put forth his
hand to the ark of God.
Here the omission is supplied. The Ellipsis is used, and the accusative is omitted, in
order to call our attention to the act , rather than to the manner of it.
1 Chron. 16:7 . Then on that day, David delivered first this psalm to thank the LORD ,
etc.
The Ellipsis might also be supplied thus: David delivered first [ the following words
] to thank the LORD , etc.
This hardly makes sense with the context, which describes the wicked doings of those
who know not God.
The question is whether the word ( beleel ) translated his corn is to be taken
as one word, or whether it is to be read as two words ( belee l ) which mean not
their own . In this case there is the Ellipsis of the accusative, which must be supplied. The
whole verse will then read,
which carries on the thought of the passage without a break in the argument.
If we read it as one word, then we must supply the Ellipsis differently:They reap
their corn in a field [ not their own ], so that it comes, in sense, to the same thing.
Ps. 21:12 ( 13 ). When thou shalt make ready thine arrows upon thy strings.
The word spoil is ( shahsah ), and means to plunder . And it is clear that the
accusative, which is omitted, should be supplied:They which hate us plunder [ our
goods ] for themselves. The emphasis being, of course, on the act and the motive in the
verb plunder, and for themselves, rather than on the goods which they plunder.
In verse 12 ( 13 ), both the A.V. and R.V. have supplied the accusative, thy wealth
.
Ps. 57:2 ( 3 ). I will cry unto God most high; unto God that performeth all things for
me. Here the object is supplied in the words all things . Other translators suggest
His mercy , His promises , my desires . Luther has my sorrow , the Hebrew
being ( gamar ), to bring to an end, complete , etc. The Ellipsis is left for emphasis.
Nothing is particularised, so that we may supply everything. The mention of any one
thing necessarily excludes others.
In Ps. 138:8 we have the same verb (though with a different construction) and the
same Ellipsis: but the former is translated the LORD will perfect, and the latter is
supplied that which concerneth me: i.e. , will consummate all consummations for me.
Ps. 94:10 . He that chastiseth the heathen, shall not he correct [ you among the
heathen ]? This is evidently the completion of the sense. The A.V. fills up the Ellipsis in
the next sentence. This is of a different character, and comes under another division: He
that teacheth man knowledge, shall not he know?
Ps. 103:9 . Neither will he keep his anger for ever. So in Nah. 1:2 ; Jer. 3:5 , 12 .
Ps. 137:5 . If I forget thee, O Jerusalem, let my right hand forget her cunning .
Here both versions thus supply the accusative. But surely more is implied in the
Ellipsis than mere skill of workmanship. Surely it means, If I forget thee, O Jerusalem,
let my right hand forget me . Let it forget to work for me, to feed me and to defend me,
if I forget to pray for thee and to defend thee.
Prov. 24:24 . He that saith unto the wicked, Thou art righteous; him shall the people
curse, nations shall abhor him; i.e. , He that saith to the wicked [ king ]. This is clear
from the context.
Verses 2125 read literally. Fear the Lord, O my son, and the king. With men that
make a difference ( , shanah see Est. 1:7 ; 3:8 ), between a king and an ordinary
man thou shalt not mingle thyself. For their calamity (whose? evidently that of two
persons, viz., that of the king and also of the common man ) shall rise suddenly; and who
knoweth the ruin of them both? These matters also belong to the wise. To make no
difference between man and man belongs to everyone alike, see Deut. 1:17 ; but to make
no difference between a man and a king is a matter that pertains only to the wise. It is
not good to have respect of persons in judgment. He that saith to the wicked [ king, as
well as common man ], Thou art righteous; him shall the people curse, nations shall abhor
him; but to them that rebuke him ( i.e., the wicked king ) shall be delight, and a good
blessing shall come upon them.
*
Each proverb or paragraph in the book of Proverbs is occupied with only one subject,
even if it consists of several verses. This may sometimes throw light on a passage, e.g. ,
Prov. 26:35 , where verses 4 and 5 follow up the subject of verse 3, not changing the
subject but enforcing it; i.e. , For the horse a whip, for the ass a bridle, and for the fools
back a rod. In other words you cannot reason with a horse or an ass, neither can you
reason with a fool. Then follow two very finely stated facts, not commands . If you
answer him according to his folly, he will think you are a fool like himself, and if you
answer him not according to his folly, he will think that he is wise like yourself! So that
we have a kind of hypothetical command:
Isa. 53:12 . Therefore will I divide him a portion with the great, and he shall divide
the spoil with the strong; i.e. , Therefore will I [Jehovah] divide (or apportion) to him a
great multitude [ for booty ], and the strong ones will he ( i.e. , Messiah) divide as spoil.
The structure shows that 53:12 corresponds with, and is to be explained by 52:15 .
The passage is concerning:
B 14 . His Affliction.
C 15 . His Reward.
Hence the many nations of 52:15 , answer to the great multitudes of 53:12 ; and
the kings of 52:15 answer to the strong ones of 53:12 . Thus the two passages explain
each other. The first line of verse 12 is what Jehovah divides to His Servant; and the
second line is what He divides as Victor for Himself and His host. Compare Ps. 110:25 ,
Rev. 19:1116 .
The word ( nazah ) in 52:15 , means to leap, leap out: of liquids, to spurt out as
blood: of people, to leap up from joy or astonishment. So the astonishment of verse 15
answers to that of verse 14 . Moreover the verb is in the Hiphil , and means to cause
astonishment. *
Jer. 16:7 . Neither shall men tear themselves for them in mourning. The word tear is
( paras ) to break, cleave, divide . So that the Ellipsis will be, Neither shall men
break [ bread ] for them in mourning (as Ezek. 24:17 , Hos. 9:4 , etc., and A.V. marg.
and R.V. ).
Jer. 8:4 . Thus saith the LORD , Shall they fall, and not arise? Shall he turn away and
not return?
The fact is that the Massorah * calls attention to this passage as one of several
examples where two connected words are wrongly divided. Here, the first letter of the
second of these two words should be the last letter of the preceding word. Then the sense
comes out most beautifully:
Agreeing with Mal. 3:7 , and with the context; and bringing out the parallel between
the two lines as well as exhibiting more clearly the figure of Polyptoton ( q.v. )
Clearly there must be an Ellipsis here; for John, being human, could not live without
food. The sense is clear in the Hebrew idiom, which requires the Ellipsis to be thus
supplied in the English:
John came neither eating [ with others ] nor drinking [ strong drink ]. See Luke
1:15 . Or, observing the force of the Greek negative: John came [ declining invitations ]
to eat and drink.
Luke 9:52 .And sent messengers before his face; and they went, and entered into a
village of the Samaritans, to make ready . . for him, i.e. , to prepare reception for him.
John 15:6 .If a man abide not in me, he is cast forth as a branch, and is withered;
and men gather them and cast them into the fire, and they are burned.
But the meaning of the verse is obscured, or rather a new meaning is read into it by
inconsistency of rendering. W ( ean mee ) translated
except twice in verse 4 , and here in verse 6 if . . not? It is an expression that occurs
fifty-two times, and more than thirty of these are rendered except. Here it should be
rendered Except anyone abide in me. In the preceding verses the Lord had been
Thus there are two conditions spoken oftwo kinds of branches: one that bears no
fruit, and one that does. The former He raises up that it may bear fruit, and the latter He
prunes that it may bear more.
Here both versions translate the figure. The Greek reads, Arise, and spread for
thyself, i.e. , spread [ a bed ] for thyself: in other words, make thy bed.
Acts 10:10 . But while they made ready, he fell into a trance, i.e. , while they made
ready [ the food ].
Rom. 15:28 . When therefore I have performed this, and have sealed to them this
fruit, I will come by you into Spain: i.e. , When, therefore, I have performed this
business .
1 Cor. 3:1 . And I, brethren, could not speak unto you as unto spiritual [ men ], but as
unto carnal [ men ]. (See under 1 Cor. 2:2 ).
1 Cor. 10:24 . Let no man seek his own [ advantage only ], but every man that of his
neighbour [ also ].
Wealth, in the A.V. is the old English word for well-being generally. As we pray in
the Litany, In all time of our wealth; and in the expression, Commonwealth, i.e. ,
common weal. Compare verse 33 , where the word profit is used. The R.V. supplies
good .
2 Cor. 5:20 . Now then we are ambassadors for Christ, as though God did beseech
you by us: we pray you in Christs stead, be ye reconciled to God.
Here the word you is incorrectly supplied. Paul was not beseeching the saints in
Corinth to be reconciled to God. They were reconciled as verse 18 declares, Who hath
reconciled us to himself by Jesus Christ. Then in verse 19 he goes on to speak of men;
and in verse 20 he says that he beseeches them , as though God did beseech them by us;
we pray them in Christs stead, and say: Be ye reconciled to God. This was the tenor
of his Gospel to the unconverted.
Phil. 3:13 . Brethren, I count not myself to have apprehended [ the prize (from verse
14 )].
1 Thess. 3:1 . When we could no longer forbear. Here ( steg ) means to hold
out, to bear, to endure , and must have the accusative supplied:Wherefore, when we
could no longer bear [ our anxiety ], etc. The same Ellipsis occurs in verse 5 , where it
must be similarly supplied.
2 Thess. 2:6 , 7 . And now ye know what withholdeth that he might be revealed in his
time. For the mystery of iniquity doth already work: only he who now letteth will let ,
until he be taken out of the way.
Here, there is an Ellipsis . But the A.V. treats it as though it were the verb that is
omitted, and repeats the verb will let . The R.V. avoids this, by translating it thus:
only there is one that restraineth now, until, etc.
Both the A.V. and R.V. fail to see that it is the Ellipsis of the accusative after the verb
in both verses. The verb is ( katech ), which is rendered withhold in verse 6
and let in verse 7 (and in R.V. restrain in both verses). But this verb, being
transitive, must have an object or accusative case after it; and, as it is omitted by Ellipsis ,
it has therefore to be supplied.
The verb ( katech ) means to have and hold fast . The preposition (
kata ), in composition, does not necessarily preserve its meaning of down , to hold down;
but it may be intensive , and mean to hold firmly, to hold fast, to hold in secure
possession . This is proved by its usage; which clearly shows that restraining or
withholding is no necessary part of its meaning. It occurs nineteen times, and is nowhere
else so rendered. On the other hand there are four or five other words which might have
been better used had restrain been the thought in this passage.
Indeed its true meaning is fixed by its use in these epistles. In 1 Thess. 5:21 we read
hold fast that which is good, not restrain it or withhold that which is good! But the
idea is of keeping and retaining and holding on fast to that which is proved to be good. So
it is in all the passages where the word occurs:
Luke 14:9 . Thou begin with shame to take the lowest room.
Acts 27:40 . And made toward shore ( i.e. , they held their course, or kept going
for the shore).
Rom. 7:6 . Being dead to that wherein we were held (margin and R.V. ).
This fixes for us the meaning of the verb . But WHAT is it that thus holds fast
the man of sin? and WHO is it that holds fast something which is not mentioned, and
which has therefore to be supplied? For, in verse 6 , that which holds fast is neuter,
( to katechon ( ho katech n ):so
that in verse 6 it is some thing (neuter) which holds the man of sin fast, while in verse 7
some one is holding fast to something.
We submit that in verse 6 , that something is ( to phrear ) the pit ( Rev. 9:1
, 2 and 11:7 ) out of which he ascends, and in which he is now kept in sure possession
until the season arrive when he is to be openly revealed: meanwhile, his secret counsels
and plans are already working, preparing the way for his revelation.
The whole subject of the context is the revelation of two person-ages (not of one),
viz., the man of sin (verse 3 ) and the lawless one (verse 8 ). These correspond with
the two beasts of Rev. 13
This is clear from the structure of the first twelve verses of this chapter: *
2 Thess. 2:112 .
A 13 . Exhortation not to be believing what the apostle did not say.
b 3 . The Revelation of the Man of Sin. (The Beast from the Sea ,
Rev. 13:110 ).
b 8 . The Revelation of the Lawless one. (The Beast from the Earth ,
Rev. 13:1118 ).
Thus the open working Of the apostasy and the secret working of the counsels of the
Lawless one are set in contrast. We must note that the word mystery means a secret, a
secret plan or purpose, secret counsel . *
* See The Structure of the Two Epistles to the Thessalonians by the same author and
publisher.
Thus we have here two subjects: (1) The Man of Sin (the beast from the sea, Rev.
13:110 ), and the open apostasy which precedes and marks his revelation; (2) The
Lawless one (the beast from the earth, Rev. 13:1118 ), and the working of his secret
counsels which precedes his revelation, and the ejection of the Devil from the heavens
which brings it about.
( ek mesou
geneetai ) be taken out of the way , as meaning, arise out of the midst. But this
translates an idiomatic expression literally; which cannot be done without introducing
is an idiom, for being gone away , or being absent or away .
This is clear from the other places where the idiomatic expression occurs.
Thus the lawless one is, at present, being held fast in the pit (while his secret counsels
are at work); and the Devil is holding On to his position in the heavenlies ( Eph. 2:2 ;
6:12 ). But presently there will be war in Heaven ( Rev. 12 ), and Satan will be cast out
into the earth. Then in Rev. 13:1 , we read, and he (Satan) stood upon the sand of the
sea ( R.V. ) Then it is that he will call up this lawless one, whom John immediately sees
rising up out of the sea to run his brief career, and be destroyed by the glory of the Lords
appearing.
The complete rendering therefore of these two verses ( 1 Thess. 2:67 ), will be as
follows:And now ye know what holds him [ the lawless one ] fast, to the end that he
The same usage is seen in Classical writersPlutarch ( Timol. p. 288, 3): He
determined to live by himself, having got himself out of the way, i.e. , from the public;
Herodotus (3, 83; and 8, 22): The speaker exhorts some to be on our side; but, if this is
impossible, then sit down out of the way, i.e. , leave the coast clear as we should say,
keep neutral and stand aside. The same idiom is seen in LatinTerence ( Phorm. v. 8,
30): She is dead, she is gone from among us ( e medio abiit ) . The opposite expression
shows the same thing. In Xenophon ( Cyr. 5, 2, 26), one asks, What stands in the way of
).
may be revealed in his own appointed season. For the secret counsel of lawlessness doth
already work; only, there is one [ Satan ] who at present holds fast [ to his possessions in
the heavenlies ], until he be cast out [ into the earth , Rev. 12:912 ; and stand upon the
sand of the sea , Rev. 13:1 , R.V. ], and then shall be revealed that lawless one whom
the Lord Jesus shall slay with the spirit of his mouth, and destroy with the brightness of
his coming ( Isa. 11:4 ).
Jas. 5:3 . Ye have heaped treasure together for the, last days. The R.V. is tame in
comparison with this, Ye have laid up your treasure in the last days. (
theesaurizo ) means simply to treasure up . In Rom. 2:5 , we have the expression
treasurest up wrath. So here, there is the Ellipsis of what is treasured up. We may
supply wrath here. Ye have treasured up [ wrath ] for the last days, or in last (or
final) days, i.e. , days of extremity.
Where there can be no doubt to whom or to what the noun refers, the pronoun is
frequently omitted in the Greek, and in most cases is supplied in italic type in the A.V.
The omission of the pronoun makes it more emphatic, attention being called more
prominently to it.
Matt. 19:13 . That He should put the hands [ of Him ] upon them, i.e., His hands.
Matt. 21:7 . And put on them the clothes [ of them ] i.e. , their garments, and he sat
upon them. This is the reading of the critical editions.
Mark 5:23 . Come and lay the hands [ of thee ] upon her i.e., thy hands. Where the
A.V. does not even put thy in italics. Compare Matt. 9:18 , where the pronoun ( , sou
) thy is used.
Mark 6:5 . And he laid the hands [ of him ] upon a few sick folk, i.e., his hands. So
also 8:25 , 16:18 ; Acts 9:17 .
Luke 24:40 . And when He had thus spoken, He showed them the hands and the feet
[ of Him ], i.e. , as in A.V. , his hands and his feet.
John 11:41 . And Jesus lifted up the eyes [of Him], i.e., his eyes.
Acts 13:3 . And when they had fasted and prayed, and laid the hands [ of them ] on
them, i.e., their hands on them.
Acts 19:6 . And when Paul had laid the hands [ of him ] upon them, i.e., his hands.
Eph. 3:17 , 18 . That ye, being rooted and grounded in love, may know what is the
breadth [ of it ], and length [ of it ], and the depth [ of it ], and the height [ of it ], i.e. , of
love. That ye may know what is [ its ] breadth, and length, and depth, and height, etc.
Heb. 4:15 . But was in all points tempted. according to the likeness [ of us ] apart
from sin, i.e. , according to [ our ] likeness.
Rom. 6:3 , 4 . May be perhaps best explained by this figure. Know ye not that so
many of us as were baptized into Christ Jesus, unto his death we were baptized?
Therefore we were buried together with him by the baptism [ of him ] ( i.e. , by his
baptism) unto death. For He had a cup to drink of (His death ), and a baptism to be
baptized with (His burial ), and when He died and was buried, His people died and were
buried with Him, and, as the next verse goes on to say, rose again with Him.
So the passage reads: Therefore we were buried with him by his baptism-unto-death
[ i.e. , his burial], in order that just as Christ was raised from among the dead by the glory
of the Father, so we also, in newness of life should walk. For if we have become
identified in the likeness of his death, certainly in that of his resurrection also we shall be:
knowing this, that our old man was crucified together with [ him ] in order that the body
of sin may be annulled, that we should no longer be in servitude to sin. For he that hath
died hath been righteously acquitted from the sin [ of him ], i.e., his sin. Now if we died
together with Christ, we believe that we shall live also together with him.
The whole argument lies in this that we are reckoned as having died with Him, and as
having been buried with Him in His burial (or baptism-unto-death). (See Matt. 20:23 ;
Mark 10:38 , 39 ; Luke 12:50 ). Hence all such are free from the dominion and
condemnation of sin, and stand in the newness of resurrection life. This is the gospel of
the glory ( 2 Cor. 4:4 ), for it was by the glory of the Father that Christ was raised, and it
is glorious news indeed which tells us that all who are in Christ are complete in Him (
Col. 2:10 ), accepted in the beloved ( Eph. 1:6 ), perfect in Christ Jesus ( Col. 1:28 ).
With this agrees Col. 2:1012 . And ye are complete in him, which is the head of all
en h ) also ye are circumcised with the
circumcision made without hands, in putting off the body of the sins of the flesh by the
circumcision of Christ; buried with him in the baptism [ of him ] i.e. , in his baptism-unto-
rendered above) ye were raised
together also through the faith of the operation of God, who raised him from among the
dead, etc.
Here, again, the whole argument turns on the fact that the circumcision and the
baptism spoken of are both made without hands, and both are fulfilled in Christ. The
whole context of these two passages must be studied in order to see the one point and the
great truth which is revealed: viz., that in His death we are circumcised and cut off,
crucified with Him ( Rom. 6:6 ): in His burial (or baptism-unto-death) we are baptized
( Rom. 6:4 ; Col. 2:12 ): and in His resurrection we now have our true standing before
God. We have all in Christ. Hence, our completeness and perfection in Him is such that
nothing can be added to it. All who are baptized by Him with the Holy Spirit are
identified with Him in His death, burial, and resurrection. Hence, those who are being
baptized are baptized for the dead, if the dead rise not ( 1 Cor. 15:29 , see below), for
they do not rise if Christ be not raised. But, if Christ be raised, then we are raised in Him;
and Christ being raised from the dead dieth no more
for in that he died, he died unto
sin once for all; but in that he liveth, he liveth unto God. Likewise ye also reckon
yourselves dead indeed unto sin, but alive unto God, IN CHRIST JESUS ( Rom. 6:811
).
Rom. 2:18 . Thou makest thy boast of God, and knowest the will [ of him ], i.e., his
will: the will of God.
1 Tim. 6:1 . That the name of God and his doctrine be not blasphemed. The R.V.
reads that the name of God and the doctrine be not blasphemed, but it is better the
doctrine [ of him ], i.e. , his doctrine, as in the A.V.
1 Kings 3:22 . Thus they spake before the king. It is not to be supposed that two
women under these exciting circum-stances would confine themselves to the few concise
words of verse 22 ! Moreover, there is no thus in the Hebrew. Literally it readsand
they talked before the king, i.e. , they talked [ very much ] or kept talking before the
king.
2 Kings 6:25 . An asss head was sold for fourscore pieces of silver, and the fourth
part of a cab of doves dung for five pieces of silver. Here it is more correct to supply
(with the R.V. margin) shekels instead of pieces , and translate was at eighty
shekels of silver.
2 Kings 25:3 . And on the ninth day of the fourth month the famine prevailed.
The Hebrew reads, and on the ninth month. But the Ellipsis is correctly supplied
from Jer. 52:6 .
Ps. 119:56 . This I had, because I kept thy precepts; i.e. , this [ consolation ] I had.
Luther supplies the word treasure .
Jer. 51:31 . One post shall run to meet another, and one messenger to meet another,
to show the king of Babylon that his city is taken at one end.
The R.V. translates on every quarter! Another version renders it to its utmost end
. Another at the extremity . Thus it is clear that there is an Ellipsis , and much
confusion in supplying it.
The Hebrew is from the end: or with the Ellipsis supplied from [ each ] end. So
in chap. 50:26 ( A.V. and R.V. ), come against her from the utmost border. (Margin:
Hebrew, from the end ), i.e. , as we have suggested, from [ each ] end.
And so the prophecy was exactly fulfilled. The Babylonians, after their first
discomfiture by Cyrus in the field, retired to the city
and, as Herodotus says,
remained in their holds. *
The forces of Cyrus, having turned the waters of the Euphrates, entered the city by
the bed of the river at each end; and the messengers who entered at the end where the
waters quitted the city ran to meet those who had come in where the waters entered the
city; so that they met one another. Herodotus expressly describes this in his history (book
i. §191). Those who were at the extremities were at once slain, while those in the centre
were feasting in utter ignorance of what was going on. See Daniel 5:3 , 4 , 23 , 30 . Thus
the correct supply of the Ellipsis is furnished and established by the exact fulfilment of
the prophecy, proving the wonderful accuracy of the Divine Word.
Ezek. 13:18 . Woe to the women that sew pillows to all armholes.
This may be translated literally, Woe to those who sew together coverings upon all
joints of [ the people of ] my hands, i.e., my people . The context supplies the Ellipsis ,
for the subject is the deception of Gods people by the false prophets; and the covering
and veiling of verse 18 corresponds to the daubing and coating of verse 14 , etc., i.e. , the
making things easy for the people so that they should not attend to Gods word.
The R.V. reads, that sew pillows upon all elbows, margin, Heb. joints of the hands
. A.V. margin, elbows.
Mark 6:1416 . The parenthesis in verse 14 must be extended to the end of verse 15 .
What Herod said is stated in verse 16 . The rumour of what others said is stated in the
parenthesis:And king Herod heard [ of these mighty works ]; (for his name was spread
abroad, and [ one ] said that John the Baptist was risen from the dead, and therefore
mighty works do show forth themselves in him. Others said, It is Elias; and others said, It
is a prophet, or as one of the prophets). But when Herod heard * thereof , he said, It is
John whom I beheaded: he is risen from the dead.
* . HEROD. Hist.
lib. i. §190. See also XENOPHON , Cyrop. lib. vii. Compare Jer. 51:30 , The mighty men
of Babylon have forborne to fight, they have remained in their holds.
( elegen ), one said . The reading put by Tr. and R.V. in the
margin, and by Lachmann, and Westco ( elegon ) some
said .
* Repeated from verse 14 .
Luke 14:18 . They all with one consent began to make excuse.
( apo mias ) with one [ mind ], or with one [ declining ]: i.e. , they all alike
began to decline the invitation.
John 3:13 . No man hath ascended up to heaven, but he that came down from heaven,
even the Son of Man which is in heaven. ( ho
n ) the article, and the present participle of the verb to beliterally, the one being: i.e.
, who was being, or simply who was ) in the
bosom of the Father. John 9:25 , Whereas I was blind ( ). John 19:38 ,
being a disciple, i.e. , who was a disciple. Luke 24:44 , I spake whilst I was yet with
, eti n ). 2 Cor. 8:9 , Though he was rich ( , plousios n ).
Hence our verse reads, Even the Son of Man who was in heaven. This agrees with
John 6:62 , where we have the words, What and if ye shall see the Son of Man ascend
up where he was before?
The fact taught us by this is, that the human body of the Lord Jesus cannot be in more
than one place at the same time. This fact cuts at the roots of all errors that are based on
any presence of Christ on earth during this present dispensation. The presence of the
Holy Spirit is the witness to the absence of Christ. There can be no presence of Christ
now except by the Holy Spirit. He will be present again bodily only at His personal return
from Heaven. Now He is seated at the right hand of God, henceforth expecting, until
the moment arrives for God to place His enemies as a footstool for His feet, when He
shall rise up to receive His people to Himself and come with and reign until He shall have
put all enemies under His feet. (See above, page 7 ).
Any presence, therefore, of Christ in the Lords Supper, other than by His Spirit in
our hearts, is a denial of His real human nature, and of His return from Heaven: and this
is an error which affects both the first and second Advents. The Lords Supper, therefore,
is the witness of His real absence; for it is instituted only till He come. And not until
that glorious day will there be any real presence on earth. And then it will be a bodily
presence, for it is on the Mount of Olives, that His feet will rest, and on Mount Zion
that He shall reign.
Acts 10:36 . The word which God sent unto the children of Israel preaching peace by
Jesus Christ.
The Ellipsis here is caused by a Hebraism, as in Hag. 2:5 . According to the word
that I covenanted with you, etc. So this will read, [ According to ] the word which God
sent, etc.
Acts 18:22 . And when he had landed at Cæsarea, and gone up
and saluted the
Church, he went down to Antioch, i.e. , Gone up [ to Jerusalem ]. As is clear from
verse 21 , as well as from the circumstances of the case.
Rom. 2:27 . And shall not uncircumcision which is by nature, if it fulfil the law,
judge thee, who by the letter and circumcision dost trangress the law?
Here we have, first, to note the figure of Hendiadys ( q.v. ) letter and circumcision
and translate it literal circumcision . And next we have to preserve the emphasis marked
by the order of the words, which we can well do if we correctly supply the Ellipsis:
And shall not uncircumcision which by nature fulfilleth the law, condemn thee [
though thou art a Jew ], who, through the literal circumcision, art a trangressor of the
law?
Rom. 11:11 . I say then, Have they stumbled that they should fall [ for ever ]? God
forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke
them to jealousy. The fall mentioned here must be interpreted by verse 1 cast away,
and verse 25 until, and by the condition of verse 23 . Is their fall the object or end of
their stumbling? See John 11:4 .
Rom. 12:19 . Dearly beloved, avenge not yourselves, but rather give place unto
wrath. This does not mean yield to the wrath of your enemy, but give place to the
wrath * [ of God ], for (the reason is given) it is written, Vengeance is mine; I will repay,
saith the Lord.
Rom. 14:2 . For one believeth that he may eat all things; another, who is weak [ in the
faith ], eateth herbs [ only ].
Rom. 14:5 . One man esteemeth one day above another, i.e. , one man indeed (
), esteemeth one day [ more holy ] than another; but (
alike ].
Rom. 14:20 . All things indeed are pure, i.e. , all [ meats ] indeed [ are ] clean; but [
it is ] evil to the man who eateth with offence [ to his weak brother ]. Clean here
means ceremonially clean, and hence, allowed to be eaten.
Rom. 14:23 . And he that doubteth is damned (or condemned) if he eat, i.e. , and he
that holdeth a difference [ between meats ] is condemned if he eat, because [ he eateth ]
) faith; for whatsoever is not of faith is sin.
* tee orgee ).
1 Cor. 7:6 . But I speak this [ which I have said ] by permission and not
commandment.
1 Cor. 9:9 , 10 . Doth God take care for oxen [ only ]? Or saith he it altogether for our
sakes?
1 Cor. 12:6 . The expression all in all is elliptical: and the sense must be completed
according to the nature of the subject and the context, both here, and in the other passages
where it occurs.
Here, it is the same God, which worketh all [ these gifts ] in all [ the members of
Christs body ]: what these gifts are, and who these members are, is fully explained in
the immediate context. See verses 431 .
1 Cor. 15:28 . Then shall the Son also himself be subject unto him that put all things
under him, that God may be all in all. The word occurs six times in the 27th and
28th verses and is in each case translated correctly all things except in this last
occurrence. We have no liberty to change the translation here. It must be all things, and
to complete the sense we must render it that God may be [ over ] all things, in all [
places ]; i.e. , over all beings in all parts of the universe.
Eph. 1:23 . The church, which is His body, the fulness * of him that filleth all in all.
Here, we must supply:that filleth all [ the members of His body ] with all [ spiritual
gifts and graces ]. Compare chap. 4:1013 .
Col. 3:11 . Christ is all, and in all. Here the Greek is slightly different from the other
occurrences, but it is still elliptical; and the sense must be completed thus:In the new
creation there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian,
Scythian, bond nor free: but Christ is [ created in ] all [ who believe ] and in all [ places
of the world ], i.e. , no man is excluded on account of earthly considerations of condition
or location from the blessings and benefits of the new creation. See Gal. 3:28 , where the
same truth is expressed in different words.
1 Cor. 14:27 . If any man speak in an unknown tongue, let it be by two, or at the most
three [ sentences , or perhaps, persons ] and that by course ( i.e., separately ); and let one
interpret.
2 Cor. 1:6 . And whether we be afflicted, it is for your consolation and salvation,
which is effectual [ in you ] in the enduring of the same sufferings which we also suffer,
etc.
* The termination of the word denotes the result or product of the verb to fill,
i.e. , of the act of the verb. Hence this fulness means a filling up in exchange for
emptiness. His members fill up the Body of Christ, and He fills up the members with all
spiritual gifts and graces.
2 Cor. 5:5 . Now he that hath wrought us for the self same [ desire ], is God.
Gal. 5:10 . I have confidence in you through the Lord, that ye will be none otherwise
minded.
The Greek reads that you will think nothing differently [ from me ].
Phil. 1:18 . What then [ does it matter ]? at any rate, in every way, whether in
pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
1 Thess. 3:7 . Therefore, brethren, we were comforted over you in all our affliction
and distress by your faith, i.e. , by [ the news received of ] your faith.
1 Thess. 4:1 . As ye have received of us how ye ought to walk and to please God, so
ye would abound more and more [ therein ]. See also verse 10 .
Heb. 13:25 . Grace be with you all, i.e. , The grace [ of God be ] with you all.
1 John 5:19 . The whole world lieth in wickedness: R.V. , in the wicked one. But
this is not English. The Ellipsis must be supplied thus:The whole World lieth in [ the
power of ] the wicked one.
A verb is a word which signifies to be, to do , or to suffer , and expresses the action, the
suffering, or the being, or the doing.
When therefore the verb is omitted, it throws the emphasis on the thing that is done
rather than on the doing of it.
On the other hand, when the noun is omitted, our thought is directed to the action of
the verb, and is centred on that rather than on the object or the subject.
Gen. 25:28 . And Isaac loved Esau, because he did eat of his venison. Or it may be
that there is no Ellipsis , and it may mean because hunting was in his [ Esaus ] mouth,
i.e. , on his tongue.
The A.V. has given a very free translation. But here again, the correct supply of the
words omitted enables us to retain a literal rendering of the words that are given:
because the food taken by him in hunting [ was sweet , or was pleasant ] in his mouth.
Num. 16:28 . And Moses said, Hereby ye shall know that the LORD hath sent me to
do all these works; for not of my own mind.
Here we may render it, for not of mine own heart [ have I said these things ]. See
verse 24 .
1 Sam. 19:3 . I will commune with my father of thee; and what I see, that I will tell
thee.
The R.V. translates and if I see aught. But the Hebrew with the Ellipsis supplied, is:
and will see what [ he replies ], and will tell thee.
2 Sam. 4:10 . When one told me, saying, behold, Saul is dead, thinking to have
brought good tidings, I took hold of him, and slew him in Ziklag, who thought that I
would have given him a reward for his tidings.
Here the A.V. has supplied the verb thought , but perhaps the verb had come is
better, i.e. , who [ had come ] that I should give him a reward for his tidings.
The R.V. translates, which was the reward I gave him for his tidings.
2 Sam. 18:12 . Beware that none touch the young man Absalom.
2 Sam. 23:17 . This is a case in which the Ellipsis is wrongly supplied in the A.V.
And he said, Be it far from me, O LORD , that I should do this: is not this the blood of
the men that went in jeopardy of their lives?
The R.V. rightly supplies from 1 Chron. 11:19 , Be it far from me, O LORD , that I
should do this: shall I drink the blood of the men, etc.
1 Kings 11:25 . And he was an adversary to Israel all the days of Solomon, beside the
mischief that Hadad did , i.e. , that Hadad wrought or brought upon him .
1 Kings 14:6 . I am sent to thee with heavy tidings . The Hebrew is, I am sent to
thee hard.
The Ellipsis may thus be supplied: I am sent to thee [ to tell thee, or to bring thee , or
to prophesy to thee ] hard [ things ]. See verse 5 .
1 Kings 22:36 . And there went a proclamation throughout the host about the going
down of the sun, saying, Every man to his city, and every man to his own country.
Here the verb return is to be supplied. Let every man return to his city, etc., or [
Return ] every man to his city, etc.
2 Kings 25:24 . The word fled is not in the Hebrew. The Ellipsis is thus supplied in
the A.V. and R.V. correctly in italics.
Ezra 10:14 . Let now our rulers of all the congregation stand, and let all them which
have taken strange wives in our cities come at appointed times, and with them the elders
of every city, and the judges thereof, until the fierce wrath of our God for this matter be
turned away.
The Hebrew of the last clause reads, Until ( ) the fierce wrath of our God be
turned back from us, until ( ) this matter [ be carried out ].
This filling up of the Ellipsis enables us to take the other words in the verse literally.
The non-observance of the figure leads the A.V. to give two different meanings (viz.,
until and for) to the word until , which is used twice in the same passage.
The R.V. reads, Until the fierce wrath of our God be turned from us, until this matter
be dispatched, and gives an alternative in the margin for the last clause as touching
this matter .
Ezra 10:19 . And being guilty, they offered a ram of the flock for their trespass.
Job. 3:21 . Which long for death, but it cometh not; and dig for it more than for hid
treasures [ but find it not ].
The A.V. supplies the first verb, but not the second.
Job 4:6 . Is not this thy fear, thy confidence, thy hope, and the uprightness of thy
ways?
The R.V. renders it:Is not thy fear of God thy confidence, and thy hope the
integrity of thy ways?
thy confidence?
It should be noted that the A.V. of 1611 originally read, Is not this thy feare thy
confidence; the uprightness of thy wayes and thy hope? The change first appears in the
Cambridge edition of 1638. But by whom this and many similar unauthorised changes
have been made in the text of the A.V. of 1611, is not known, and can only be
conjectured! *
Job 39:13 seems to have caused much trouble to the translators. The A.V. reads,
Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?
The R.V. and other versions which ignore the Ellipsis (which the A.V. correctly supplies)
have to give a very unnatural translation, and miss the challenge which is connected with
all the other wonders of Gods works in these chapters.
The scanty featherless wing of the ostrich ( renana , not peacock) is contrasted
with the warm full-feathered wing of the stork ( chaseedah , not ostrich), and man
is challenged, Didst thou give either the one or the other?
Ps. 4:2 . O ye sons of men, how long will ye turn my glory into shame?
Ps. 22:16 . They pierced my hands and my feet. Through not seeing the Ellipsis of
the verb in this verse, the word in the Hebrew text ( k ree ), as a lion , has been
translated as though it were a verb ( k roo ) they pierced . But we have no
authority thus to ignore the printed text. On the contrary, verse 16 corresponds exactly
with verse 12 . In verse 12 we have two animals, bulls and a lion (the first plural, and
the second singular). So also we have in verse 16 , two animals, dogs and a lion. If,
however, we take k ree as a noun, there is an Ellipsis of the verb, which we may well
supply from Isa. 38:13 , and then we may translate the rest literally: As a lion [ they will
break up ] my hands and my feet. *
The structure of the passage proves that this is the case. Verses 1217 form the Centre
of this part of the Psalm:
* See Appendix A .
In the first case the Kaph is rendered as and is prefixed to ( aree ) a lion ; in
the latter case it forms part of the verb ( ).
* See Ginsburgs Introduction to the Massoretico-Critical Hebrew Bible , p. 969.
A 1213 . They. Beasts surrounding: bulls ( pl. ), and a lion ( sing. ).
Ps. 120:7 . I am for peace; but when I speak, they are for war. There are no verbs in
the Hebrew, which is:I peace; but when I speak, they for war. The verbs to be
supplied are doubtless, I [ love ] peace; but when I speak they [ cry out ] for war, or
they break forth into war.
Isa. 60:7 . For your shame ye shall have double. Here the Ellipsis is properly
supplied. (See this passage under other Figures).
Isa. 66:6 . A voice of noise (tumult, R.V. ) from the city, a voice from the temple, a
voice of the LORD that rendereth recompense to his enemies: i.e. , a voice of tumult is
heard from the city, a voice sounds forth from the temple, etc.
Jer. 18:14 . Will a man leave the snow of Lebanon which cometh from the rock of the
field?
There is no sense whatever in this rendering, and the R.V. is but tittle better: Shall
the snow of Lebanon fail from the rock of the field?
The Ellipsis is not to be supplied by the verb cometh. But it should be:
Will a man leave the snow of Lebanon for the rock of the field?
Jer. 19:1 . Go and get ( R.V. buy) a potters earthen vessel and take of the elders of
the people, &c.
Hos. 8:1 . He shall come as an eagle against the house of the LORD : i.e. , as an
eagle shall the enemy come against the house of the LORD .
Matt. 26:5 . But they said, not on the feast day , i.e., Let us not do it on the feast day
(so also Mark 14:2 ).
Acts 15:25 . Certain which went out from us have troubled you with words,
subverting your souls, saying, ye must be circumcised, and keep the law, i.e. , saying, ye
ought to be circumcised, and to keep the law.
Rom. 2:710 . There are several ellipses in these verses which may be thus supplied.
To them who by patient continuance in well doing seek for glory and honour and
immortality [ he will give ] eternal life. But unto them that are contentious and do not
obey the truth, but obey unrighteousness, [ shall come ] indignation and wrath, tribulation
and anguish upon every soul of man that doeth evil, of the Jew first and also of the
Gentile * ; but glory, honour, and peace [ shall be rendered ] to every man that worketh
good, to the dew first and also to the Gentile.
Rom. 4:9 . Cometh this blessedness then on the circumcision only , or upon the
uncircumcision also?
Rom. 6:19 . For as ye have yielded your members servants to uncleanness and to
iniquity unto iniquity; even so now yield your members servants to righteousness unto
holiness.
Rom. 11:18 . Boast not against the branches. But if thou boast, thou bearest not the
root, but the root thee, i.e. , but if thou boast, I tell thee (or know thou ) thou bearest not
the root, but the root beareth thee.
*
In Deut. 28:53 , this is applied to the Jew ( cf. Sept. ). In thy anguish and tribulation
wherewith thine enemy shall afflict thee. ( A.V. , In the siege and in the straitness
wherewith thine enemies shall distress thee). Cf. Isa. 8:22 .
Thus these words are applied even in the Old Testament: to the Jew first, and also to
the Gentile.
Rom. 13:11 . And that, knowing the time, that now it is high time to awake out of
sleep, etc.
The Greek is ( kai touto ), and this [ I add or I exhort ] knowing the
reason, that [ it is ] already the hour [ for us ] to awake out of sleep.
1 Cor. 2:12 . Now we have received, not the spirit of the world, but the Spirit which
is of God.
There is no verb in this latter clause, and the verb is which is supplied in the A.V.
should be in italics. But which [ cometh ] from God, is better; or is received ,
repeated from the previous sentence.
1 Cor. 4:20 . For the kingdom of God is not in word but in power. There is no verb
in the whole of this verse; consequently one must be supplied:For the kingdom of God
[ is established or governed ] not by word (or speech as in verse 19 ) but by power.
1 Cor. 14:33 . For God is not the author of confusion, but of peace, as in all churches
of the saints. There is no verb in the latter clause, therefore one must be supplied. The
word God may also be repeated as in the R.V. :
For God is not [ a God ] of confusion, but of peace, as [ He is ] in all churches of the
saints. Or, as in all the churches of the saints [ is well known ].
2 Cor. 9:14 . And by their prayer for you, which long after you for the exceeding
, and requires
the verb to be supplied, for the exceeding grace of God [ bestowed ] upon you.
Gal. 5:13 . Only use not liberty for an occasion to the flesh.
Here the A.V. supplies use . But it might well be misuse or abuse .
Eph. 4:9 . Now that he ascended. The Greek reads as in R.V. , Now this, He
ascended. But the Ellipsis must be supplied: Now, this [ fact ] or Now, this [
expression ], He ascended, what is it unless that he also descended first into the lower
parts of the earth?
Eph. 5:9 . For the fruit of the Spirit is in all goodness and righteousness and truth:
i.e. , [ consists ] in these things.
All the ancient MSS. and critical texts, and the R.V. agree in reading ( ph tos )
of the light , instead of ( pneumatos ) of the Spirit ; and thus the fruits of the
light are contrasted with the unfruitful works of darkness.
Phil. 3:15 . Let us therefore, as many as be perfect, be thus minded: i.e. , [ desire to
be ] perfect. There is no verb, and the word be ought to have been put in italics.
1 Tim. 2:6 . Who gave himself a ransom for all, to be testified in due time. Here
there is no verb in the latter clause. The Greek reads, the testimony in due times or in
its own seasons. Hence the A.V. has boldly substituted a Verb for the noun to be
testified; while the R.V. has rendered it: the testimony to be borne in its own times.
We may supply the Ellipsis more fully thus: the testimony [ of which, was to be borne
by us ] in his own appointed season.
The word all must be taken here in the sense of all without distinction , because
before Christs death the ransom was only for one nationIsrael. It cannot be all
without exception , for in that case all would and must be saved. See under Synecdoche .
Philem. 6 . [ I pray ] that the communication of thy faith may become effectual, etc.
1 Pet. 4:11 . If any man speak, let him speak , as the oracles of God [ require ].
2 Pet. 2:3 . Whose judgment now of a long time lingereth not. There is no now in
the Greek. Whose judgment [ threatened ] of old, lingereth not. See Jude 4 .
1 John 3:20 . For if our heart condemn us, God is greater than our heart, and knoweth
all things.
, and translating
it that, as it is rendered 613 times in the N.T.:
For if our heart condemn us [ we know ] that God is greater than our heart.
This is frequently omitted in the original, but is generally supplied in italics in the A.V.
Where it is omitted the emphasis is to be placed on what is said rather than on the act
of saying it.
Gen. 26:7 . Lest, said he , the men of the place should kill me.
1 Kings 20:34 . Then said Ahab.
Ps. 2:2 . Why do
the rulers take counsel together against the Lord, and against his
anointed, saying .
Ps. 109:5 . The structure of this Psalm shows that the verb saying must be supplied at
the end of verse 5 .
A 15 . Davids prayer for himself: and complaint.
B 620 . Davids enemies words against him: (ending that speak evil against
my soul.)
B 2831 . Davids enemies acts against him: (ending that condemn his
soul.)
Here in B and B we have Davids enemies. In B ( 620 ) their words and in B ( 28
31 ) their acts. So that verses 620 are not Davids words at all, but the words of Davids
enemies, the evil which they speak against his soul. The evil which they speak is
contrasted with the good which he prays for himself in the next verse ( 21 ). Let them
curse, he says in verse 28 , but bless Thou! Let them say let Satan stand at his right
hand (verse 6 ); but he is assured (verse 31 ) that not Satan but Jehovah shall stand at
the right hand of the poor to save him from them that condemn his soul.
Hence in verse 20 David prays, Let this be the wages * of mine enemies from the
Lord, and of them that speak evil against my soul.
The mouth of the wicked and the mouth of the deceitful are opened upon me.
* ( peullah ), wages , as in Lev. 19:13 . Isa. 40:10 ; 49:4 ; 59:8 ; 52:11 . Jer. 22:13 .
it is only natural to supply the verb saying at the end of verse 5 .
Ps. 144:12 is similar. The structure shows that verses 12 to 15 contain the words of the
strange Children, and not the words of David.
A1 17 . Davids words (Thanksgiving and Prayer).
The word say should be put in italics after the word that in verse 12 , and then all
the many italics inserted in verses 1115 can be dispensed with. It is clearly suggested in
verses 8 and 11 . So clearly that there is hardly any necessity to use it or repeat it in verse
12 . The pronoun ( asher ), who , is clearer than that. Lit. , who [ say ]. Then
the Psalm (B. 1115 ) goes on to give the vanity and the falsehood as to what constitutes
the true happiness of any people:Who say
Our sheep bring forth thousands and ten thousands in our streets;
More than in the time that their corn and their wine increased.
Yes, this is the only real good. This is the only source of abiding happiness and
gladness for any People. It is not the increase of corn and wine, but the light of Gods
countenance; it is not the store which men put in their garners, but it is the gladness
which God puts in our hearts. The structure of the whole Psalm agrees with this, and
indeed necessitates this interpretation.
So, in Ps. 146:6 , happiness is declared to consist in having the God of Jacob for our
help, and our hope and help in the LORD our God: for there is no help in man (verse 3
).
Isa. 14:8 . Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying .
Isa. 18:2 . That sendeth ambassadors by the sea, even in vessels of bulrushes upon the
waters, saying .
Isa. 22:13 . And behold joy and gladness, slaying oxen, and killing sheep, eating
flesh, and drinking wine: [ saying ] Let us eat and drink; for to-morrow we shall die.
Isa. 24:14 , 15 . They shall cry aloud from the sea, [ saying ], Wherefore, etc.
That is, Whom [ say they ] shall he teach knowledge? This verse and the following
are the scornful words of the scornful men mentioned in verse 14 . They ridicule the
words of the prophet, saying, for it is tsav upon tsav, tsav upon tsav, &c., * not must
be but it is .
Then, in verse 11 , the prophet answers For, or Yea, verily, with stammerings of
lip and another (or foreign) tongue will he speak to this people, and he tells them why
the word of the LORD was unto them precept upon precept; viz. (verse 13 ), that they
might fall and be broken.
Jer. 9:19 . For a voice of wailing is heard out of Zion, [ saying ], How are we
spoiled!
Jer. 11:19 . I knew not that they had devised devices against me, saying .
Jer. 50:5 . They shall ask the way to Zion with their faces thitherward, saying .
Acts 10:15 . And the voice spake unto him again the second time.
Acts 14:22 .Confirming the souls of the disciples, and exhorting them to continue in
the faith, and saying that we must through much tribulation enter into the kingdom of
God.
2 Cor. 12:16 . But be it so, I did not burden you: nevertheless [ you say that ] being
crafty, I caught you with guile.
Ps. 21:11 . They imagined a mischievous device, which they are not able to perform
.
Ps. 101:5 . Him that hath an high look and a proud heart will not I suffer, i.e. , I am
not able to bear .
Isa. 1:13 . The new moons and sabbaths, the calling of assemblies, I cannot away
with, i.e. , I am not able to endure . See Jer. 44:22 .
Ps. 139:6 . Such knowledge is too wonderful for me; it is high, I cannot attain unto
it. Here the Ellipsis is properly supplied: i.e. , I am not able to attain unto it.
Hos. 8:5 . How long will it be ere they attain to innocency? i.e. , how long ere they
are able to practise innocency?
1 Cor. 3:2 . I have fed you with milk, and not with meat: for hitherto ye were not able
to bear it, i.e. , to eat , or partake of it , or, to digest it .
1 Sam. 16:11 . Are here all thy children? Here the Ellipsis is avoided by a free and
idiomatic translation. The Heb. reads, Have the young men finished? i.e. , Are the
young men finished passing by? or done passing before me?
Matt. 10:23 . Ye shall not have gone over the cities of Israel till the Son of Man be
come. Lit. Ye will not have finished going over the cities, etc., referring to verses 6
and 7 .
Matt. 13:53 . When Jesus had finished these parables, i.e. , when Jesus had finished
speaking these parables.
Gen. 9:20 . And Noah began to be an husbandman, or, And Noah the husbandman
began and planted, etc.
1 Kings 7:47 . And Solomon left all the vessels unweighed because they were
exceeding many, i.e. , and Solomon omitted to weigh , etc.
Prov. 21:5 . The thoughts of the diligent tend only to plenteousness: but of every one
that is hasty only to want.
Here plenteousness is ( m thar ) that which is over and above, excess , (from
( yahthar ) to be superfluous ).
The thoughts of the diligent tend only to excess, and [ the thoughts ] of every one
that hasteth [ to get riches tend ] only to want.
The R.V. supplies the Ellipses thus. But every one that is hasty hasteth only to
want; hasting to want is very obscure, but the hasting to get riches tending to want
is clear.
Mark 15:8 . And the multitude crying aloud began to desire him to do as he had ever
done unto them, i.e., that he should do .
Luke 13:33 . Nevertheless I must walk to-day, and to-morrow, and the day
following, etc.
The R.V. has Howbeit I must go on my way. But the Greek is Howbeit it behoves
me to-day, and to-morrow, and the day following, to go on [ to work ], i.e. , to continue
working.
The Hebrew having no verb substantive, this is generally expressed in italics in the A.V.
But inasmuch as it is absolutely necessary for the sense in English, the R.V. has printed it
in roman type. (See preface to R.V. );
Gen. 1:2 . Darkness was upon the face of the deep.
Gen. 2:10 . Lit. And there was a river going out of Eden.
Gen. 3:6 . And when the woman saw that the tree was good for food, and that it was
pleasant to the eyes, etc.
Num. 14:9 . Only rebel not ye against the LORD , neither fear ye the people of the
land; for they are bread for us: their defence is departed from them, and the LORD is with
us; fear them not.
These are the words of Joshua and Caleb to the people to encourage them to go up in
spite of the false report of the other spies.
Note first the marginal rendering of the word defence. It is given Heb. shadow ,
i.e. , Their shadow is departed. So in the R.V. the word shadow is treated as though it
were a figure ( Metonymy ). The literal meaning of the word is departed from, as well as
the literal rendering of the preceding sentence. This is ( kee lachmenoo ) for
they are our bread.
The A.V. correctly supplies the Ellipsis, i.e. , our bread aptly represents their
condition.
What was their bread? It was manna. What was the manna like? It was most
marvellous bread, for it was so hard that it had to be ground in mills, or beaten in a
mortar ( Num. 11:8 ); and yet its consistency was so peculiar that it melted in the sun! (
Ex. 16:21 ). If it were not gathered every morning before the sun arose and the shadows
departed, when the sun waxed hot, it melted! *
The wicked spies had just said ( Num. 13:31 ) that Israel could not go up against the
people of the land, for they are stronger than we: they were strong and hard. No, replies
Joshua, it may be they are strong, but so is our bread the mannaso strong that it needs
grinding and crushing, and yet, when the shadow goes from off it, it melts away. Even so
is it with them, as the words of Rahab testify ( Josh. 2:11 ). The two spies whom Joshua
afterwards sent heard the very same truth from the lips of Rahab, which he, one of the
two faithful spies whom Moses had sent, forty years before declared. She tells them:
As soon as we had heard these things , our hearts did melt, neither did there remain any
more courage in any man, because of you.
* Marvellous bread indeed! A standing miracle, both as to the manner in which it was
given, and also as to its consistency. Bread indeed, hard, and yet melting like ice in the
sun.
Thus, while the literal signification of the words gives no sense, they point to the true
figure; and then, in turn, the figure explains the literal signification of the words, and the
true meaning of the passage. So that we may render it thus:Only rebel not ye against
Jehovah, neither fear ye the people of the land; for they [ are like ] our bread; their
shadow hath turned aside from off them, and Jehovah is with us; fear them not, i.e. , as
when the shadow turns aside from off our bread, it melts away and disappears, so these
enemies, hard and strong as they might be, would surely melt away before the Lord God,
the Sun and the Shield of His people. In no sense could Jehovah be the shadow or
defence of the people of the land against whom Israel was about to fight.
2 Chron. 3:9 . And the weight of the nails was fifty shekels of gold.
The verb is omitted to show that the emphasis is on the nails and their weight.
And what a wonderful emphasis it is! For in all the requirements for the house of God,
the fir-trees, the fine gold, the precious stones, the beams, the posts, the walls, etc., are
mentioned; yet, the nails that held all together are not omitted. Though they were small,
yet God used them: though out of sight, they were necessary.
It is worthy of note that there are three Psalms which begin with the words: The
LORD reigneth, viz., xciii., xcvii., and xcix. They each end with a reference to holiness .
To those who have ears to hear, this plainly declares that when the Lord shall reign,
all will be holy; that when His kingdom comes, His name will be hallowed on earth as it
is in heaven. In that day shall there be upon the bells (or bridles) of the horses,
HOLINESS UNTO THE LORD ; and the pots in the LORDS house shall be like the
bowls before the altar. Yea, every pot in Jerusalem and Judah shall be HOLINESS unto
the LORD of hosts ( Zech. 14:20 , 21 ). Her merchandise and her hire shall be holiness
to the Lord ( Isa. 23:18 ).
The cry of the living creatures ( Rev. 4:8 , etc.) is Holy, holy, holy, and their call is
for the judgments which will issue in the Lords reign, which is celebrated in these three
Psalms. Those who teach that the Cherubim (or the Cherubs) are the Church fail to see
that their chief function is to call for judgment!
Ps. 119:89 . For ever, O LORD . The verb must here be supplied. The verb in the
parallel line answers to the verb here:
In the first and third lines, we have Jehovah. In the second and fourth lines, we have
what He has settled and established.
Isa. 43:25 . I, even I, am he that blotteth out thy transgressions for mine own sake,
and will not remember thy sins.
We may take this in connection with Ps. 103:14 . For he knoweth our frame; he
remembereth that we are dust.
Here the verbs are omitted to throw the emphasis on the persons, rather than on the
acts. This points us to Jehovah in the former passage, and ourselves in the latterHis
Deity, and our vanityand to contrast His thoughts with our thoughts, His ways with our
ways. God remembers our infirmities; but this is the very thing that man will not
remember! Man will make no allowance for our infirmities. On the other hand, man will
remember our sins. Let any one of us fall into sin, and many will remember it after many
years: but this is what God says He will not remember! Their sins and their iniquities
will I remember no more. He is Jehovah, we are dust! Hence our sins, which man
remembers, God will forget; but our infirmities, which man forgets, God will remember.
Blessed be God!
Isa. 44:6 . I am the first and I am the last, and beside me there is no God.
The contrast is between the sheep and the goats. Sheep never become goats, and goats
never become sheep, either in nature or in grace. The Chief Shepherd knows His sheep
here; He separates them now, and will eternally separate them from the goats in the
coming day, when He shall save his flock, and judge between cattle and cattle (verses
20 , 22 , 23 ).
The characteristic of the goat alluded to here, is graphically set forth in a paper read
before the Victoria Institute, Feb. 1, 1892, by J.W. Slater, Esq., F.C.S., F.E.S. He says,
The native flora and fauna of St. Helena have been practically extirpated by the goat.
These young seedlings were browsed down as fast as they sprung up, and when the old
giants of the forest decayed there were no successors to take their place. As a necessary
consequence, the insects and birds disappeared in turn. The same horned wretchfit
type of evilwhich, as Sir Joseph Hooker shows, has ravaged the earth to a greater
extent than man has done by war, is now in the very same manner laying waste South
Africa. To such an extent has the mischief already been carried, that a troop of the
Colonial Cavalry on the march actually gave three cheers on meeting a tree!
Have we not here a fit illustration of Ezek. 34 ? And may we not see in ecclesiastical
affairs around us (through the unfaithfulness of the shepherds) the ravages of the goats
in treading down and laying waste, and fouling the pastures of the flock of God? The
goats have turned our churches and chapels into places of amusement and of musical
entertainment, where they may have pleasant afternoons, and make provision for the
flesh; so much so that the. Lords sheep are pushed and scattered, and scarcely
know where to find the green pastures and the living waters of the pure Word of God
and the Gospel of His grace! Thank God, the Chief Shepherd is coming: and, when He
comes, though He will scarcely find faith on the earth ( Luke 18:8 ), He will save His
flock and separate them from the goats for ever, and be their One True Shepherd.
Luke 2:14 . Glory to God in the highest, i.e. , Glory be to God in the highest.
Luke 22:21 . The hand of him that betrayeth me is with me on the table.
Acts 2:29 . Men and brethren, let me freely speak unto you of the patriarch David.
Here the verb speak is the infinitive: lit. , to speak, and let me is the present
, exon ), * permitted or allowed . So that we must supply the verb
, esto ), let me be: [ let me be ] permitted to speak freely unto you,
or I am , or may be , permitted, etc.
1 Cor. 6:13 . Meats [ are ] for the belly, and the belly [ is ] for meats.
1 Cor. 15:29 . Else what shall they do which are baptized for the dead, if the dead rise
not at all?
This passage has been supposed to refer to a practice which obtained even in those
apostolic days of persons being baptized on behalf of and for the spiritual benefit of those
who were already dead. As this practice thus receives a tacit approval, and yet is destitute
of any historical evidence as to its existence, apart from this passage, various methods
have been proposed of meeting the difficulty which is thus raised. Some have erroneously
suggested that the dead refers to Christ: but they have done so in ignorance of the fact
that the word is plural, as is clearly shown by the verb rise. Others (with Macknight)
suggest the supply of the words resurrection of What shall they do which are
baptized for the [ resurrection of ] the dead? But this implies the omission of the very
word which is most essential to the argument; and would be a form of Ellipsis seldom, if
ever, found. There are a multitude of other explanations; but the true solution of the
difficulty is (we submit) to be sought in punctuation, and in the correct supply of the
Ellipsis .
We must bear in mind that there is no punctuation in the ancient manuscripts, beyond
the greater pauses. All interpunctuation is purely human in its origin, and we may be
thankful that it is so seldom necessary to question its accuracy. We have also to note the
structure of the whole context, for this, like all other texts, must be interpreted in
harmony with the scope of the whole passage, and with the design of the whole
argument.
( exon ) occurs only three times, of these the first ( Matt. 12:4 ) has ( een ),
was , after it; while in the other two places (here, and 2 Cor. 12:4 ) it stands alone. In 2
( estin ), is; and so probably we
should do here.
*
The first eleven verses are constructed as follows:
D 1 . The apostles declaration.
C 33 , 34 . Practical application.
C 58 . Practical application.
Consequences:
Our preaching vain.
We false witnesses.
Consequences:
Your faith vain.
Ye yet in sins.
The structure therefore of this chapter shows that verses 2028 ( a ) are placed,
practically, in a parenthesis, so that this 29th verse reads on from the 19th verse, and
continues the argument thus: 17 . If Christ be not raised, your faith is vain; ye are yet
in your sins. 18 . Then they also which are fallen asleep in Christ are perished. 19 . If in
this life only we have hope in Christ, we are of all men most miserable. 29 . Else what
shall they do which are being baptized? *
But here comes in the matter of punctuation. In. Rom. 8:34 we have a very similar
construction, which, if we treat it as 1 Cor. 15:29 is treated in the A.V. and R.V. , would
read thus, Who is he that condemneth Christ that died? But the question is made to end
at the word condemneth, and the Ellipsis of the verb substantive is supplied thus:
Who is he that condemneth? It is Christ that died (or better, Is it Christ who died?
See below). Now if we treat 1 Cor. 15:29 in the same manner, it will read, What shall
they do which are being baptized? It is on behalf of the dead if the dead rise not at all!
From Rom. 6 we learn that our circumcision is in Christs death, our baptism is in
Christs burial. Buried with Him by the baptism of Him, ( i.e. , by His baptism-unto-
death); and if He is not raised, we cannot be raised, Rom. 6:4 . (See above, pages 18 , 19
). Buried with Him in the baptism of him , i.e. , His baptism ( Col. 2:11 , 12 ).
Therefore if Christ be not raised, we are not raised in Him, and our baptism is for the
dead.
Whenever we have the word ( nekros ), dead , with the article (as it is here in
1 Cor. 15:29 ), it always denotes dead bodies, corpses . (See Gen. 23:3 , 4 , 5 , 6 , 8 , 13 ,
15 . Deut. 28:26 . Jer. 12:33 . Ezek. 37:19 . Luke 24:5 .) On the contrary, when it is
without the article it denotes the persons who are dead, dead people . (See Deut. 14:1 .
Matt. 22:33 . Mark 9:10 . Luke 16:30 , 31 ; 24:46 . John 20:9 . Acts 10:41 ; 26:23 . Rom.
6:13 ; 10:7 ; 11:15 . Heb. 11:19 ; 13:20 ).
* Alford (who arrives at a very different conclusion) points out that ( hoi
baptizomenoi ) is the present participle and not the past, i.e., those who are being
baptized . He observes: The distinction is important as affecting the interpretation.
So that this is an additional argument why, if Christ be not raised, and we are buried
with Him, then baptism is in the interest of those who are to remain dead corpses, and not
of risen ones, raised with Christ.
If Christ be not raised, well may those who are being baptized into Christs burial be
asked, What shall they do? Truly, It is for the dead. For they will remain dead, as
corpses. In this life they die daily (verse 31 ); in death they perish (verse 18 ); and are
thus of all men most miserable (verse 19 ).
What shall they do who are being baptized? It is for the dead if the dead rise not at
all! It is to remain dead, as corpses, without hope of resurrection.
Thus, the expression, baptized for the dead, vanishes from the Scripture, and is
banished from theology; for the assumed practice is gathered only from this passage, and
is unknown to history apart from it.
1 Cor. 15:48 . As is the earthy [ man, Adam ] such [ shall be ] also they that are
earthy; and as is the heavenly [ man, the Lord ] such [ shall be ] they also that are
heavenly.
This is clear from the verse that follows:And as we have borne the image of the
earthy [ man, Adam ] we shall also bear the image of the heavenly [ man, the Lord ]. See
Phil. 3:21 .
Eph. 3:1 . For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, i.e. , I
Paul [ am ] the prisoner, etc.
Phil. 4:16 . For even [ when I was ] in Thessalonica ye sent once and again unto my
necessity.
* See also Rom. 9:27 . 2 Cor. 1:11 ; 8:23 , 24 . 2 Thess. 2:1 . Col. 1:7 .
See this passage also under the figures of Asyndeton and Paregmenon .
With this we may take eight other passages, where we have the same construction:
viz., Rom. 7:12 . 1 Cor. 11:30 . 2 Cor. 10:10 . 1 Tim. 1:15 ; 2:3 ; 4:4 ; 4:9 . and Heb. 4:13
.
These nine passages may be taken together, and considered in their bearing on the
translation of 2 Tim. 3:16 in the Revised Version, which is as follows:
In each of these passages we have the very same Greek construction , and four of
them are in the Epistles to Timothy. The A.V. translates all these nine passages in
precisely the same way, and on the same principles. But the R.V. translates eight of them
in one way ( i.e. , like the A.V. ), while it renders one on quite a different principle.
Here are the passages, and the rendering as in the Authorized Version:
ROM. 7:12 .
1 COR. 11:30 .
2 COR. 10:10 .
1 TIM. 2:3 .
1 TIM. 4:4 .
2 TIM. 3:16 .
Now the case stands thus. The Revisers have translated eight of these passages, which
we have cited, on the same principles as the A.V. , i.e. , supplying in italics the verb
substantive is and are respectively, and taking the copulative
joining together the two predicates. But when the Revisers come to the ninth passage ( 2
Tim. 3:16 ), they separate the two conjoined predicates, making the first a part of the
subject, and then are obliged to translate the
nothing antecedent to it. Thus:
Now, if the Revisers had translated the other eight passages in the same way, the
renderings would have been consistent , whatever else they might not have been.
Philem. 11 . Which in time past was to thee unprofitable, but now [ is ] profitable to
thee and to me.
Num. 24:19 . Out of Jacob shall come he that shall have dominion.
The R.V. is more literal:And out of Jacob shall one have dominion.
The Heb. is simply:And one shall rule (or have dominion) out of Jacob.
The Ellipsis of the participle being supplied, it reads:And one shall rule [ being
born ] out of Jacob.
1 Sam. 15:7 . And Saul smote the Amalekites [ dwelling ] from Havilah unto Shur.
This refers to the region occupied by the Amalekites, and not to the people smitten, as
is clear from chap. 30 .
Isa. 57:8 . Thou hast discovered thyself to another than me, i.e. , thou hast
discovered thyself, departing from me, ( meïttee ).
Ezek. 11:11 . This city shall not be your caldron, neither shall ye be the flesh in the
midst thereof; but I will judge you [ scattered ] in the border of Israel.
Mark 7:4 . And [ on coming ] from the market, they eat not except they wash.
Mark 7:17 . And when he was entered into the house [ getting away ] from the
people.
Acts 13:20 . And after that he gave unto them judges about the space of 450 years.
Lit., After these things [ were done ], i.e. , after the division of the land by Joshua. *
2 Thess. 1:9 . Who shall be punished with everlasting destruction [ driven out ] from
the presence of the Lord.
* For the question as to the Chronology involved in this difficulty, see Number in
Scripture , by the same author and publisher, page 5.
Heb. 2:3 . Which at the first began to be spoken by the Lord, and was confirmed unto
us by them that heard him , i.e. , which at the first began to be spoken by the Lord,
and, [ being brought ] unto us by them that heard him, was confirmed, etc.
III. When Certain Connected Words are omitted in the same Member of a Passage
Gen. 25:32 . And Esau said, Behold, I am at the point to die; and what profit shall this
birthright do to me? There must be supplied, the thought , if not the words: I will
sell it . So with the next verse. And Jacob said, Swear to me this day [ that thou wilt
sell it me ]; and he sware unto him: and he sold his birthright unto Jacob.
Gen. 45:12 . And behold, your eyes see, and the eyes of my brother Benjamin, that it
is my mouth that speaketh unto you. Lit., it is, because my mouth ( , kee phee ) is
speaking unto you. If we supply the Ellipsis , we may retain this literal rendering.
Joseph had been speaking of his glory (verse 8 ): but, on the principle of Prov. 27:2 :
Let another man praise thee, and not thine own mouth, he breaks off and says, Now,
behold, your eyes are seeing, and the eyes of my brother Benjamin; because my own
mouth is speaking unto you [ I cannot speak of all my glory ], but ye shall declare to my
father all my glory in Egypt, and all that ye have seen, i.e. , THEY were to describe what
HE could not well say of himself.
2 Kings 19:9 . And when he had heard say of Tirhakah king of Ethiopia, Behold, he
is come out to fight against thee: [ he turned his army against him; and, having
conquered him, he returned to Jerusalem, and ] he sent messengers again unto
Hezekiah.
2 Kings 22:18 . Thus saith the LORD God of Israel, As touching the words which thou
hast heard.
So the R.V. but without italics. But surely the sense is:Thus saith the LORD God
of Israel: The words which thou (Josiah) hast heard [ shall surely come to pass, but ]
because thine heart was tender, and thou hast humbled thyself, etc.
thou shalt be
gathered into thy grave in peace; and thine eyes shall not see all the evil which I will
bring upon this place.
1 Chron. 18:10 . He sent Hadoram his son to king David, to enquire of his welfare,
and to congratulate him, because he had fought against Hadarezer, and smitten him; (for
Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and
brass.
The R.V. supplies and he had with him . But the Ellipsis is to be supplied from 2
Sam. 8:10 , thus, And all manner of vessels of gold and silver and brass were in his hand
( ).
Ezek. 47:13 . Joseph shall have two portions, i.e. , shall inherit .
Matt. 21:22 . All things, whatsoever ye shall ask in prayer, believing, ye shall
receive, i.e. , add if it be His will . Compare Matt. 26:3944 ; Jos. 5:14 , 15 ; 1 John
5:14 , 15 . This is the one abiding condition of all real prayer, and the Ellipsis must be
thus supplied wherever it is found.
1. In verses 12 , 13 . The devils besought him, and Jesus gave them leave.
2. In verse 17 . The Gadarenes began to pray him to depart out of their coasts.
And Jesus left them.
3. In verses 18 , 19 . He that had been possessed with the devil prayed him that he
might be with him. Howbeit Jesus suffered him not.
No! is an answer to prayer l and often, very often, a most gracious and loving
answer too. No greater calamity could come upon us than for God to answer Yes to all
our ignorant requests. Better to have our prayers refused with this man who had been the
subject of His grace and love and power, than to have them answered with Devils and
Gadarenes.
Matt. 25:9 . But the wise answered, saying, Not so; lest there be not enough for us
and you; i.e. , But the wise answered, By no means, for look , there will not be enough,
&c., or we cannot give to you , lest, &c.
Mark 14:49 . But the Scriptures must be fulfilled. The Greek is, But that the
Scriptures may be fulfilled. The R.V. correctly supplies the Ellipsis , But this is done
that the Scriptures should be fulfilled. (Compare Matt. 26:56 .)
Luke 7:43 . Simon answered and said, I suppose that he to whom he forgave most [
will love him most ].
John 2:18 . What sign showest thou unto us [ that thou art the Messiah ], seeing that
thou doest these things? As in Judges 6:17 , Gideon says, Show me a sign that thou [
art Jehovah that ] talkest with me.
John 7:38 . He that believeth on me, as the Scripture hath said, out of his belly shall
flow rivers of living water.
The difficulties of this verse are great, as may be seen by a reference to the
commentators. It will be noted that a comparison is suggested by the word ( kath s
), like as , and that there is an Ellipsis which must be supplied. Bengel suggests as the
Scripture hath said so it shall be , or so shall it be . But something more is evidently
required. Is there not a reference to the Haphtarah , i.e. , the portion selected (from the
Prophets) as the lesson to be read on the first day of the Feast of Tabernacles, which was
Zech. 14:121 ? * The Lord was not present then, for it was not until the midst of the
feast that He went up (verse 14 ). But in the last day, that great day of the feast, Jesus
stood and cried, with evident reference to the Scripture which had been read, He that
believeth on me (as the Scripture hath said [ concerning Jerusalem: so shall it be ]) out of
his heart rivers of living water shall flow. What the Scripture had said concerning
Jerusalem in Zech. 14:8 was this:And it shall be in that day, that living waters shall go
out from Jerusalem; half of them toward the former sea, and half of them toward the
hinder sea, &c. To this agree the words of the prophecy in Ezek. 47:111 . These
prophecies shall yet be literally fulfilled with regard to Jerusalem: and what will then
actually take place illustrates what takes place now in the experience of every one who
believes in Jesus. Even as those rivers will flow forth from Jerusalem in that day, so now
the Holy Spirit, in all His wondrous powers, and gifts, and graces, flows forth from the
inward partsthe new nature of the believer.
John 13:18 . I speak not of you all: I know whom I have chosen: but [ I have done
this ] that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his
heel against me. Compare verses 2630 .
John 15:25 . But this cometh to pass , that the word might be fulfilled that is written
in their law, They hated me without a cause. The abbreviated expression emphasizes the
statement to which we are thus hastened on. And our attention is called to the fact that
( d rean ) here rendered without a cause is in Rom. 3:24 rendered freely.
Being justified freely by his grace: i.e. , there was no more cause why we should be
justified than there was why Jesus should be hated!
John 15:27 . Ye have been with me from the beginning [ and are still with me ].
Compare 16:4 , and see 1 John 3:8 below.
Rom. 9:16 .Here the reference is to Esau and Jacob, spoken of in verses 1013 , and to
the history as recorded in Gen. 27:3 , 4 .
So then [ election is ] not of him who willeth [as Isaac wished to bless Esau
according to the will of the flesh * ], nor of him that runneth [ as Esau ran for venison
that his father might eat, and bless him ], but of God who showeth mercy.
* The portion from the Law ( Acts 13:15 ) read in conjunction with this was Lev. 22:26
23:44 ; with Num. 29:1216 .
* As Jacob was asked to bless Ephraim and Manasseh according to the will of man
(Joseph) ( Gen. 48:1514 ). Both cases are instanced in Heb. 11:20 , 21 as acts of
1 Cor. 9:4 . Have we not power to eat and to drink [ at the expense of our converts or
of the Church ]? Without this there is no sequence in the apostles argument. Or we may
supply [ without working with our own hands ], see verses 6 and 7 .
2 Cor. 5:3 . If so be that being clothed we shall not be found naked.
Here the blessed hope of Resurrection is described as being clothed upon with the
heavenly body. This is the subject which commences at 2 Cor. 4:14 . In chap. 5:3 the
is ignored in both A.V. and R.V. The Greek is, If indeed BEING CLOTHED also, we
shall not be found naked [ as some among you say ]. There were some among the
Corinthians who said there is no resurrection of the dead ( 1 Cor. 15:12 , 35 ), and here
those assertions are thus referred to.
Gal. 2:9 . They gave to me and Barnabas the right hands of fellowship; that we unto
the heathen, and they unto the circumcision, [ should carry the apostolic message and
decrees ].
Eph. 4:29 . Here the word ei ) if is omitted in the translation both in the A.V. and
R.V. Not observing the Ellipsis , the word if was omitted to make sense.
Let no corrupt communication proceed out of your mouth, but, if any [ speech be ]
good to the use of edifying, [ let it be spoken ] that it may minister grace unto the
hearers.
Phil. 4:11 . I have learned in whatsoever state I am, therewith to be content.
The R.V. reads therein to be content, without italics. But what is he to be content
with? Surely not content with the circumstances, but with the will of God . So that the
verse will read, I have learned, in whatsoever state I am, to be content with [ the will of
God ].
1 John 3:8 . The devil sinneth from the beginning [and still sinneth ].
Matt. 16:7 . And they reasoned among themselves, saying, It is because we have
taken no bread.
Faith, i.e., faiths exercise of gifts contrary to the will of the flesh, as in the case of
Isaac; and contrary to the will of man in the case of Jacob.
Here the first member of the latter clause is wanting. It is supplied in the A.V. by the
words It is . The R.V. , not seeing this Ellipsis, has boldly omitted the ( hoti )
because , and translated:And they reasoned among themselves, saying, We took no
bread (giving the A.V. in the margin).
The Ellipsis of the first member is properly filled up thus:And they reasoned
among themselves, saying [ Jesus spoke thus , verse 6 ], because we have taken no
bread.
Mark 3:30 . Because they said, He hath an unclean spirit. Here the first clause is
omitted:[ Jesus said this unto them ], because they said, He hath an unclean spirit.
Luke 9:13 . He said unto them, Give ye them to eat. And they said, We have no more
but five loaves and two fishes; except we should go and buy meat for all this people.
There is something wanting here, which may be thus supplied:We have no more
than five loaves and two fishes; [ therefore we are not able to give to them to eat ] except
we should go and buy meat for all this people.
John 5:7 . The impotent man answered him, Sir, [ I am indeed willing, but ], I have
no man, when the water is troubled, to put me into the pool, etc.
2 Thess. 2:3 . Let no man deceive you by any means: for that day shall not come ,
except there come a falling away first. (Lit., the apostasy.) The R.V. fills up the Ellipsis
of the prior member, by the words it will not be , which is weak and tame compared
with the A.V.
What is referred to is the day of the Lord, * mentioned in the preceding verse. Let no
man deceive you by any means: for [ the day of the Lord shall not come ] except there
come the falling away first: i.e. , the great apostasy, which is the subject of many
prophecies, must precede the day of the Lord . But it does not precede the day of Christ .
Hence the saints in Thessalonica might well be troubled if the day of the Lord had set in,
and they had not been previously gathered together to meet the Lord in the air in the day
of Christ, as had been promised ( 1 Thess. 4:16 , 17 ; 2 Thess. 2:1 ).
This is not the popular teaching, but it is the truth of God. Popular theology is very
different. It says, That day cannot come until the worlds conversion comes. The
Scripture says it cannot come until the apostasy shall have come. Popular theology says
the world is not good enough yet for Christ to come. The Scripture teaches that the world
is not yet bad enough! The Thessalonian saints believed their teachers, and are an
* Not the day of Christ, as in A.V. The R.V. and the Ancient MSS. and Critical Texts
read correctly the day of the Lord.
See Four Prophetic Periods , by the same author and publisher.
example for all time for holiness of walk and for missionary zeal. People to-day believe
their teachers, and all men see their works!
*
2. The Ellipsis of a LATTER CLAUSE , called Anantapodoton , i.e. , without apodosis
Gen. 30:27 . And Laban said unto him, I pray thee, if I have found favour in thine
eyes [ remain with me: for ] I have learned by experience that the LORD hath blessed me
for thy sake.
2 Sam. 2:27 . And Joab said [ to Abner ], As God liveth, unless thou hadst spoken [
the words which gave the provocation (see verse 14 )], surely then in the morning the
people had gone up ( marg. gone away ) every one from following his brother.
2 Sam. 5:68 . The Ellipsis here involves a retranslation of this difficult passage:
And the king and his men went to Jerusalem, unto the Jebusites, the inhabitants of the
land: Which spake unto David, saying, Thou shalt not come in hither, for (or but ,
, kee eem , see Ps. 1:3 , 4 ; for, Prov. 23:18 ; Lam. 5:22 ) the blind and lame shall
drive thee away (so Coverdale) by saying ( , laim r , saying , margin), David
shall not come in hither. Nevertheless, David took the stronghold of Zion; the same is the
city of David. And David said on that day, Whosoever getteth up by the Tsinnor, and
smiteth the Jebusites, and the lame and the blind, who hate Davids soul ( R.V. margin);
he shall be chief or captain , because they (the blind and the lame) had said, He shall not
come into the house ( A.V. margin), or citadel.
The Ellipsis is supplied from 1 Chron. 11:6 ; and thus, with one or two simple
emendations, the whole passage is made clear.
It would seem that the citadel was so strong that the Jebusites put their blind and lame
there, who defended it by merely crying out, David shall not come in hither.
Matt. 6:25 . Is not the life more than meat, and the body than raiment? [and if God
vouchsafes the greater, how much more that which is less ].
Matt. 8:9 . For I am a man under authority, having soldiers under me: and I say to
this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do
Mark 11:32 . But if we shall say, Of men: [ what will happen to us? ] for, they feared
the people. Or we may supply, it will not be wise .
Luke 2:21 . And when eight days were accomplished for the circumcising of the
child [ then they circumcised him, and ] his name was called JESUS .
John 3:2 . Rabbi, we know that thou art a teacher come from God: for no man can do
these miracles which thou doest, except God be with him: [ therefore am I come to thee,
that thou mayest teach me the way of salvation ].
John 6:62 . What and if ye shall see the Son of man ascend up where he was
before?
Here the Apodosis is entirely wanting. The Greek reads simply If then ye should see
the Son of man ascending up where he was before? The thought is the same as in John
3:12 : If I have told you earthly things and ye believe not, how shall ye believe if I tell
you of heavenly things? So that the apodosis may be supplied thus, will ye believe
then? or, ye will not be offended then, i.e. , ye will marvel then not at My doctrine
but at your own unbelief of it. Compare 8:28 and 3:13 . (But see further under the figure
of Aposiopesis ).
Or, indeed, we may treat it as the Ellipsis of a prior member, in which case verse 22
would commence [ what reply hast thou to make ], if God, willing to show his wrath,
etc.
Jas. 2:13 . For he shall have judgment without mercy, that hath showed no mercy;
and mercy rejoiceth against judgment [ to him that hath showed mercy ].
2 Pet. 2:4 . The apodosis is wanting here, but it is difficult to supply it without
breaking the argument; which is, If God spared not the angels that sinned, neither will
he spare the false prophets and teachers , mentioned in verse 1 .
It is deferred till verse 12 , where we have it:they shall utterly perish in their own
corruption.
At the end of verse 3 , therefore, the other hypothesis must be supplied (mentally if
not actually):
If her husband be dead, she is free from that law; so that she is no adulteress, though
she be married to another man [ and I need not say that if she be dead, she is, of course,
free from that law ]. Wherefore, my brethren, ye also have died to the law through the
body of Christ; that ye should be joined to another, even to him who is raised from the
dead, i.e. , Gods people have died in Christ; and, on the other side of death, have risen
with Christ, and are united to Him. Thus being dead with Christ, the Law has no longer
any dominion over them, and they are free to be united to another, being dead to that
wherein we were held (verse 6 , margin, and, R.V. ). Compare the following Scriptures
on this important doctrine: Rom. 8:2 ; 6:111 ; Gal. 2:19 ; 5:18 ; 6:14 ; Col. 2:14 ; 3:3 ;
1 Pet. 2:24 . This figure comes under the head of Rhetoric, and is then called Enthymema
( q.v. ).
1 Tim. 1:3 , 4 . As I besought thee to abide still at Ephesus, when I went into
Macedonia, that thou mightest charge some that they teach no other doctrine, Neither
give heed to fables and endless genealogies, which minister questions, rather than godly
edifying which is in faith [ so I repeat my charge, that thou remain at Ephesus, etc. ]
2 Tim. 2:20 . In a great house there are not only vessels of gold and of silver, but also
of wood and of earth, and, some to honour; and some to dishonour: [ so in the great
house of the church there are not only the elect saints, which are the vessels of honour,
but there are the impious and reprobate, who are the vessels of dishonour ]. Therefore
the admonition follows, in verse 21 , to purge ourselves from these; i.e. , not from the
vessels of gold and silver, or wood and earth, but from persons . Still less does it say we
are to purge the persons or the assembly! Each one is to purge himself, not the others.
B. RELATIVE ELLIPSIS:
Where the omitted word must be supplied from the words actually related to it and
employed in the context itself.
I. Where the omitted Word is supplied from a COGNATE Word occurring in the
Immediate Context
Lev. 4:2 . If a soul shall sin through ignorance against any of the commandments of
the LORD concerning things which ought not to be done.
Here the verb shall sin supplies the noun sins, i.e. , concerning sins which
ought not to be done.
The R.V. evades the difficulty by a freer translation. But the correct supply of the
Ellipsis enables us to retain the literal translation.
Num. 11:14 . I am not able to bear all this people alone, because it is too heavy for
me.
Here the noun is latent in the verb, and is naturally supplied by it thus:I am not
able to bear the burden of all this people alone, because it is too heavy for me. The word
it does not refer to the People, but to the burden of them.
2 Kings 17:14 . Notwithstanding they would not hear, but hardened their necks, like
to the neck of their fathers, i.e. , like to the hardness of the necks of their fathers.
Ps. 13:3 ( 4 ). Lighten mine eyes, lest I sleep the death, i.e. , the sleep of death.
Ps. 76:11 . Vow, and pay unto the LORD your God, i.e. , pay your vows .
The two parallel lines are thus completed by supplying the Ellipsis:
Hos. 9:4 . They shall not offer wine to the LORD , i.e. , wine offerings . As in A.V.
Gal. 4:24 . Which things are an allegory: for these [ two women ] are the two
covenants; the one, indeed, from the mount Sinai, which bringeth forth [ children ] into
bondage, which is Hagar. The apodosis or conclusion is suspended till verse 26 . But
Jerusalem which is above is the free [ woman ], who is the mother of us all. In verse 25 ,
it must be noted that the word this is the article , which is neuter, while Hagar is
feminine. , therefore, must agree with some neuter word, which must be supplied,
( onoma ) name:For this [ name ] Hagar is (or, denotes) Mount Sinai
in Arabia. It is a fact that in Arabia the word Hagar (which means a stone ) is the name
for Mount Sinai.
1 Chron. 17:18 . What can David speak more to thee for the honour of thy servant?
i.e. , the honour put upon thy servant.
Ps. 94:10 . He that chastiseth the heathen, shall not he correct? he that teacheth man
knowledge, shall not he know?
Hos. 1:2 . Go, take thee a wife of whoredoms and children of whoredoms.
The sense, as we see from verses 3 , 6 , and 8 , must be and [ beget ] children, etc.
Micah 7:3 . The prince asketh, and the judge asketh for a reward.
Here the A.V. supplies the Ellipsis by repeating the previous verb. The R.V. supplies
it with the verb is ready , i.e. , the judge is ready for a reward.
But the verb is latent in the noun (judge) and is to be supplied from it, thus:
The subject of the former sentence must be supplied from the latter, and then the two
lines will read thus:
Rom. 12:68 . Having then gifts differing according to the grace given to us, whether
prophecy, let us prophesy according to the proportion of the faith [ given or dealt to us ,
verse 3 ]. The verbs must also be supplied in the following, exhortations:Or ministry,
[ let us be diligent ] in the ministry: or he that teacheth, [ let him be faithful ] in teaching;
or he who exhorteth, [ let him employ himself ] in exhortation: he Who distributeth, [ let
him distribute ] with simplicity; he who presideth, [ let him preside ] with care; he that
showeth mercy, [ let him show it ] with cheerfulness.
In the A.V. and R.V. , some are supplied and some are not.
Rom. 13:7 . Render therefore to all their dues; tribute to whom tribute is due , etc.
1 Cor. 1:26 . For ye see your calling, brethren, how that not many wise men after the
flesh, not many mighty, not many noble, are called .
Here the thought or subject is the calling the act of calling, i.e. , not the persons
who are called, but the persons who call. The following verses go on to explain the
manner in which God calls: viz., by choosing the weak and the base to confound the wise
and the mighty. So in like manner He had chosen weak instruments like Paul, Apollos
and Cephas to call the saints in Corinth, and to produce such wondrous results, in order
that no flesh should glory in His presence.
The Ellipsis would in this case be better supplied thus:Not many wise men after
the flesh, not many mighty, not many noble call you .
Here the verb substantive is supplied twice, but the verb created must be supplied
from the noun creature:If any man be in Christ, [ he is created ] a new creature.
Or else there is only one Ellipsis, and the sentence reads on, thus: If any man be in
Christ a new creation, old things have passed away; behold, all things are become new.
Eph. 3:16 .[ Praying ] that he would grant you, from bowing my knees in verse 14
.
Gen. 33:15 . And Esau said, Let me now leave with thee some of the folk that are
with me. And he [ Jacob ] said, What needeth it? [ Thou shalt not leave any ], etc.
R.V. marg. , Bubbling over as water, thou shalt not have the excellency.
This follows on verse 3 . Reuben, thou art my firstborn, my might, and the beginning
of my strength, the excellency of dignity, and the excellency of power, with rapidity, like
water, [ all this shall pass away ], thou shalt not have the excellency!
The A.V. and R.V. both render, The high-ways were unoccupied. The R.V. tries to
preserve the correctness of translation by giving in the margin the caravans ceased .
But the Ellipsis when supplied by the contrary words which follow makes all clear:
In the days of Jael, the highways ceased [ to be safe ], and the travellers walked through
by-ways.
Ps. 7:11 . God judgeth the righteous, and God is angry with the wicked every day.
Ps. 65:8 . Thou makest the outgoings of the morning and of the evening to rejoice.
This does not mean the outgoings of the evening as well as the morning. The contrary
word must be supplied, viz., [ the incomings or return ] of the evening.
Ps. 66:20 . Blessed be God, which hath not turned away my prayer, nor his mercy
from me. This is not my prayer from me, but my prayer [ from himself ].
Ps. 84:10 . For a day in thy courts is better than a thousand [ elsewhere , or in any
other place ].
Prov. 19:1 . Better is the poor that walketh in his integrity, than [ the rich, that is ]
perverse in his lips, and is a fool.
Here the A.V. has supplied he that is . It is necessary merely to define the person
as rich to complete the contrast which is clearly implied.
Prov. 24:17 , 18 . Rejoice not when thine enemy falleth, and let not thine heart be
glad when he stumbleth: lest the LORD see it , and it displease him, and he turn away his
wrath from him [ to thee ].
Without the supply of this Ellipsis to thee , there is no sense in the words.
Prov. 28:16 . The prince that lacketh understanding [ and ] also a great oppressor [
shall cut off his days ], but he that hateth covetousness, shall prolong his days.
Jer. 18:15 . My people hath forgotten me, they have burned incense to vanity, and
they have caused them to stumble in their ways [ so that they forsake ] the ancient paths,
etc.
Dan. 3:15 . Here the Ellipsis is so patent that it is supplied. Now if ye be ready that at
what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer,
and all kinds of music, ye fall down and worship the image which I have made; [ well
and good ]. Compare Luke 13:9 .
Luke 13:9 . And if it bear fruit, well; and if not, then , after that thou shalt cut it
down.
Here the omitted verb is suggested by the contrary verb that is given. Thus: If it bear
fruit [ thou shalt leave it to stand , or shalt not cut it down ], and if not, after that, thou
shalt cut it down.
Rom. 6:17 . But God be thanked, that ye were the servants of sin, but ye have
obeyed, etc.
Here the word ( de ), but , in the latter clause implies and points us to the word
( men ) which is omitted in the former clause. The two go together in a sentence of this
character, and the employment of the one reveals the omission of the other. It should be
rendered:But God be thanked that [ although ] ye were the servants of sin, yet ye have
obeyed from the heart that form of doctrine which was delivered unto you.
This is clearly the sense, for we are not to thank God that we were the servants of sin,
but that, though we were, we are so no longer. *
1 Cor. 7:19 . Circumcision is nothing, and uncircumcision is nothing, but the keeping
of the commandments of God [ is everything ], i.e. , alone avails.
*
For the importance of this word ( men ), although , compare 1 Pet. 4:6 , where both
the A.V. and R.V. ignore it, though it is there in the Greek, thus translating the words:
For this cause was the gospel preached to them that are dead also, that they might be
judged according to men in the flesh, but live according to God in the spirit. Surely, it
cannot be that the gospel was preached in order that men might be judged! And it is
unaccountable why the A.V. and R.V. should both altogether ignore the important word
( men ), although , and leave it untranslated!
They have both created an Ellipsis in the EngliSh, though there is none in the Greek,
( hina krith si men ), in order that, though they might be
condemned according to the will of men a as to the flesh, yet they might live (
z si de ) according to the will of God, as to the spirit. That is to say, the gospel was
preached to those who had since died, not that they might be judged thus, but that
THOUGH they might be judged. (See a pamphlet on The Spirits in Prison , by the same
author and publisher.)
2 Cor. 8:14 . But by an equality, that now at this time your abundance may be a
supply for their want, that [ at another time ] their abundance also may be a supply for
your want, that there may be equality.
1 Tim. 4:3 . Forbidding to marry [ and commanding ] to abstain from meats. (See
under Zeugma .)
Gen. 50:23 . The children also of Machir the son of Manasseh were brought up upon
Josephs knees. Margin, borne . R.V. , born .
Exod. 13:15 . Therefore I sacrifice to the LORD all [ beasts ], etc.
Lev. 21:4 . But he being a chief man [ a priest ] among his people, shall not defile
himself [ for his wife ] to profane himself.
Deut. 15:12 . And if thy brother, [ or thy sister ], an Hebrew man, or an Hebrew
woman, be sold unto thee, etc.
Ps. 142:4 . I looked on my right hand, and beheld [ on my left hand ].
Isa. 30:17 . One thousand shall flee at the rebuke of one; at the rebuke of five shall ye
[ all ] flee.
Isa. 38:12 . I have cut off as a weaver my life, i.e. , I have cut off my life as a weaver
[ his thread ].
Matt. 3:4 . And a leathern girdle [ was bound ] about his loins. In John 7:39 , the
verb given is rightly supplied in the A.V. : For the Holy Spirit was not yet given .
Rom. 14:21 . It is good neither to eat flesh, nor to drink wine, nor any thing whereby
thy brother stumbleth, i.e. , nor to do any thing whereby, etc.
The point is not merely abstaining from the use of anything that other people abuse,
but from that which is a cause of stumbling to the weak conscience of the brother in
Christ, who thought it wrong to eat or drink that which has been offered to an idol.
The Apostolical Constitutions (Cent. III.) say:Let the men salute one another
(masc.), and the women one another (fem.), with a kiss.
In this sense are to be understood also 1 Cor. 16:20 ; 2 Cor. 13:12 ; 1 Thess. 5:26 ; 1
Pet. 5:14 . *
IV. Where the omitted Word is contained in another Word, the One combining the two
Significations
This has been called METALEPSIS : but this is hardly correct; for Metalepsis ( q.v. ) is a
compound Metonomy , and a Metonomy has to do only with nouns . It has also been
called SYNTHETON , or SYNTHESIS (Latin, COMPOSITIO ), which signifies the placing of
two things together. (See under the Figure of Metonymy ). It has also a Latin name:
CONCISA LOCUTIO , i.e. , a concise form of speech, or abbreviated expression.
It is also called CONSTRUCTIO PRÆGNANS , when the verb thus derives an additional
force.
Gen. 12:15 . And the woman was taken into Pharaohs house.
Here the figure is translated, for ( laqach ) signifies to catch , or capture . ( Gen.
14:12 . Num. 21:25 . Deut. 3:14 ; 29:7 . 1 Sam. 19:14 , 20 . Isa. 52:5 . Jer. 48:46 ). And
here the two senses are combined (take, in the sense of catch , and take, in the sense of
lead ), to take possession of , and lead into, i.e. , The woman was taken [ and brought ]
into Pharaohs house.
See for a similar use, seized , or caught and led , or taken and brought , etc., Gen.
15:9 , 10 . Ex. 18:2 ; 25:2 ; 27:20 . Num. 19:2 . Est. 2:16 .
Gen. 43:33 . And the men marvelled one at another. They did not marvel one at
another, but, marvelling at what Joseph did, they looked one at another. The two senses
are contained in the one verb, thus:And the men marvelled [ and looked ] one at
another.
* For an exhaustive treatment of the whole subject, see a work, entitled Salute One
Another , by the Rev. Jas. Neil, M.A. Lond.: Simpkin and Marshall.
In verse 34 , the two senses are translated both in A.V. and R.V. , and he took and
sent messes unto them from before him. For this use of the verb ( nahsah ) to take ,
see also Ex. 18:12 ; 25:2 ; 28:20 , etc.
Ex. 23:18 , and 34:25 . Here the Hebrew ( zavach ) to sacrifice , or slay , is not
literally translated, but the two senses, slay and pour out (the blood) are combined in the
one word offer.
The Heb. ( al ) is also in consequence translated with , instead of upon . The result
is that there is no sense in the translation. The filling up of the Ellipsis preserves the
literal signification of the other words as well as the sense of the verse, thus:Thou
shalt not slay [ and pour out ] the blood of my sacrifice upon leavened bread.
Lev. 17:3 . What man soever there be of the house of Israel that killeth an ox, or
lamb, or goat, in the camp, or that killeth it out of the camp, and bringeth it not unto the
door of the tabernacle of the congregation . . blood shall be imputed unto that man . . that
man shall be cut off from among his people.
This appears to be quite at variance with Deut. 12:15 , 21 , which expressly declares,
Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after.
The difficulty is at once removed by supplying the second sense which is included in
the same word, that killeth [ in sacrifice ].
Num. 25:1 . Here, through not seeing the Ellipsis , ( el ) which means to , is
translated with .
And the people began to commit whoredom with the daughters of Moab, i.e. , they
began to commit whoredom [ and to join themselves ] to the daughters of Moab.
Josh. 8:29 . Joshua commanded that they should raise thereon a great heap of stones
that remaineth unto this day.
Here ( lvikam eylayo ) means (as given in the margin) to break them up
, but this being for himself, conveyed no sense; so the translation of the verb, which
means break up , was modified to win , in order to agree with the preposition for
. But the correct supply of the Ellipsis makes the meaning clear, and enables us to retain
the literal sense of the verb:He encamped against the fenced cities, and thought to
break them up [ and annex them ] to himself, or thought to rend them [ from the
kingdom of Judah, and annex them ] to himself.
Ezra 2:62 . Here the figure is translated. The Heb., as given in the margin, reads
literally, Therefore they were polluted from the priesthood. This is translated,
Therefore were they, as polluted, put from the priesthood. But a more correct
translation of the figure would be: Therefore they were polluted [ and put ] from the
priesthood.
Ps. 21:12 . We have already noted the Ellipsis of the accusative in this verse, thine
arrows . Now we have the Ellipsis , in the same verse, of the second signification of the
verb:When thou shalt make ready thine arrows upon thy bowstrings [ and shoot them
] against their face.
Ps. 22:21 . Thou hast heard me [ and delivered me ], from the horns of the unicorns.
So Ps. 118:5 , where the Ellipsis is correctly supplied. See also Heb. verse 7 , below.
Ps. 55:18 . He hath delivered my soul in peace. R.V. : He hath redeemed my soul in
peace.
The sense is obtained by supplying the Ellipsis He hath redeemed my soul [ and
set it ] in peace.
Here to get the sense, the Heb. ( dahvqah ), which means to cleave, to stick
(see Gen. 2:24 . Deut. 28:60 . Ps. 119:31 . Lam. 4:4 ), is translated followeth hard , in
order to combine it with ( achareyach ) after thee . My soul followeth hard after
thee. The supply of the Ellipsis makes the sense clear and retains the literal meaning of
the words, thus:My soul cleaveth to [ and followeth ] after thee.
Ps. 66:14 . The Heb. is:Which my lips have opened. See margin. The A.V.
translates freely, Which my lips have uttered. But the sense is:Which ( vows ) my
lips have opened [ and vowed ].
Ps. 68:18 . Thou hast received gifts for men. The Heb. is:Thou hast received gifts
among men, i.e. , Thou hast received [ and given ] gifts among men; compare Eph.
4:8 .
Ps. 73:27 . Thou hast destroyed all them that go a whoring from thee.
To make sense we must read:Thou hast destroyed all them that go a whoring, [
departing ] from thee, i.e. , Thou hast destroyed all them that practise idolatry,
departing from thee.
Ps. 89:39 . Here the Ellipsis is supplied. Thou hast profaned his crown [ by Casting it
] to the ground.
Ps. 104:22 . The sun ariseth, they gather themselves together, and lay them down in
their dens. The Heb. is:And unto their dens ( ) they lie down, i.e. ,
The sun ariseth, they gather themselves together, [ depart, and ] lay themselves down in
their dens.
Prov. 25:22 . The Heb. reads:For coals of fire thou shalt receive upon his head,
i.e. , for coals of fire thou Shalt receive [ and place ] upon his head.
The verb ( chathah ) means to take hold of, to seize , spoken once of a person,
Isa. 52:5 ( 7 ), and elsewhere always of taking up fire or burning coals. See Isa. 30:14 .
Prov. 6:27 . I.e. , the coals of fire which thine enemy casts at thee, thou shalt take them
and put them upon his head: he will thus get what he intended for thee.
The burning coals are put by Metonymy ( q.v. ) for cruel words and hard speeches
(see Prov. 16:27 ; 26:23 ).
Ps. 140:9 , 10 . But if thou doest good to him who uses cruel words of you, that will
burn him as coals of fire.
Matt. 4:5 . Then the Devil taketh him up into the holy city. (
paralamban ) means to take and bring with ones self, to join ones self . There is no
equivalent for up. The double sense of the verse must be supplied in the Ellipsis:
Then the Devil taketh him with himself [ and leadeth ] him, etc. So verse 8 and 27:27 .
The sense is sometimes completed by a second verb, Matt. 2:13 , 20 . John 19:16 . Acts
23:18 .
Matt. 5:23 . Therefore if thou bring thy gift to the altar, and there rememberest that
thy brother hath ought against thee; i.e. , if thou bring thy gift [ even thy sacrifice ] to
the altar. An offering was the only gift that could be brought to an altar. In Lev. 2:1 , 2 ,
the Septuagint translates, If a soul bring a gift, a sacrifice, to the LORD , his gift shall
be, etc., and thus supplies the explanatory words. To apply these words to the placing
money on the Lords Table is a perverse use of language.
Luke 4:1 , 2 . And Jesus being full of the Holy Ghost returned from Jordan, and was
led by the Spirit into the wilderness, being forty days tempted of the devil.
The A.V. connects the forty days with the temptation: but we learn from Matt. 4:3
that it was not till after the forty days that the tempter came to Him, when He was hungry.
The words are elliptical, and are a concisa locutio , i.e. , an abbreviated expression, in
order that our thought may dwell on the fact of the leading , rather than on the fact of His
being there.
The Greek is:He was being led by the Spirit into the wilderness, [ and was in the
wilderness ] forty days.
Luke 4:38 . And he arose out of the synagogue, i.e. , And rising up [ he departed ]
out * of the synagogue, and entered into the house of Simon. By this figure our attention
is directed to the fact which is important, viz., His rising up, and thus preventing any
comment on the miracle; rather than to the mere act of going out of the synagogue.
Luke 18:14 . I tell you, this man went down to his house justified rather than the
other.
The Greek reads, This man went down to his house justified than the other, but the
A.V. correctly supplies the disjunction ee ), when
following a positive assertion. The thought lies in the Heb. use of the word ( min ), Ps.
118:8 , 9 : It is better to trust in the LORD than [ i.e., and not ] to put confidence in man.
It is better to trust in the LORD than [ i.e., and not ] to put confidence in princes. So
Jonah 4:3 . Now, O Lord, take, I beseech thee, my life from me; for it is better for me to
die than [ i.e., and not ] to live.
So in the N.T., Heb. 11:25 : Choosing rather to suffer affliction with the People of
God, than [ i.e., and not ] to enjoy the pleasures of sin for a season.
So here the doctrine is that the Publican was justified and not the Pharisee. Not that
the Pharisee was justified a little, and the Publican was justified a little more! The parable
is wholly concerning justification (verse 9 ), and not a parable about the nature of prayer.
The manner of the prayer is merely the vehicle for the illustration of the truth. *
Luke 20:9 . A certain man planted a vineyard, and let it forth to husbandmen, and
went into a far country for a long time, i.e. , he went into a far country, [ and remained
there ] a long time; or, we may supply, and was absent for a long time.
Luke 21:38 . And all the people came early in the morning to him in the temple, for
to hear him.
John 1:23 . He said, I am the voice of one crying in the wilderness, etc.: i.e. , I [ am
he of whom it is written ] the voice of one crying in the wilderness.
John 6:21 . Then they willingly received him into the ship. Here the figure is hidden
by a free translation. The Greek is:They were willing, then, to receive him into the
ship, [ and they did receive him ].
Acts 7:9 . And the patriarchs, moved with envy, sold Joseph into Egypt, i.e. , And
the patriarchs, moved with envy, sold Joseph [ and sent him away ] into Egypt.
( apodid mi ) does not mean merely to sell , but to put away by giving
over , whether for money or for any other return.
Acts 20:30 . Also of your own selves shall men arise, speaking perverse things, to
draw away disciples after them, i.e. , speaking perverse things [ and seeking ] to draw
away.
Acts 23:24 . And provide them beasts, that they may set Paul on, and bring him safe
unto Felix the governor. The Greek is, lit.,: ( dias z ) to save through ,
i.e. , and keep him in safety [ and bring him ] unto Felix.
Here, by the omission of the verb to bring , which is required by the preposition, our
attention is called to the fact which is of greater importance, viz. , the preservation of Paul
from his enemies.
Gal. 5:4 . Christ is become of no effect unto you, whosoever of you are justified by
the law; ye are fallen from grace.
Eph. 4:8 . When he ascended up on high, he led captivity captive and, [ receiving ]
gifts, gave them to men. See Ps. 68:18 above.
2 Tim. 1:10 . And hath brought life and immortality to light through the gospel.
Here, following the order of the Greek, we may read:And brought to light, [ and
procured for us ] life and immortality through the gospel. By the Figure of Hendiadys (
q.v. ), that which is procured is immortal life, showing us that the emphasis is on the
word immortal .
2 Tim. 2:26 . And that they may recover themselves out of the snare of the devil, who
are taken captive by him at his will.
Here both the figure and the sense are lost by defective translation. The margin tells
us that the words recover themselves are used to render the Greek awake , i.e. ,
lest they may awake [ and be delivered ] out of the snare of the devil.
Subversion .
A 14 . The aim of the enemy Subversion (
B ).
C 16 . Exhortation. Shun.
D 17 , 18 . Illustration. Canker.
D 20 , 21 . Illustration. Vessels.
B 24 , 25 . The Servant ( ).
A ).
a 26 . And lest, being taken alive by him, [ by God , as in a] they may
awake [ and be delivered ] from the devils snare
2 Tim. 4:18 . And the Lord shall deliver me from every evil work, and will preserve
me unto his heavenly kingdom: i.e. , preserve me , [ and bring me ]. Thus fixing our
thought rather on the wondrous preservation than on the act of bringing .
Heb. 5:3 . And by reason hereof he ought, as for the people, so also for himself, to
offer [ sacrifices ] for sins.
Heb. 9:16 , 17 . For where a testament is , there must also of necessity be the death of
the testator. For a testament is of force after men are dead: otherwise it is of no strength at
all whilst the testator liveth.
It is clear that it is a covenant to which these words refer, and not a testamentary
document. The reference to the first covenant at Sinai mentioned in the verses which
immediately follow, decides this for us. See Ex. 24:58 .
And the mention also of the sprinkling of the blood shows that sacrifices are referred
to.
So that, in accordance with these Scriptures and facts, we may translate verses 1618
, as follows:
For where a covenant is , there must also of necessity be the death of him (or that)
which makes [ the sacrifice ]. For a covenant is of force over * dead [ victims or
sacrifices ]; otherwise it is never held to be of force while he who is the appointed [
Heb. 10:23 . Having our hearts sprinkled from an evil conscience, i.e. , Having our
hearts sprinkled [ and so being delivered ] from an evil conscience.
1 Pet. 3:20 . Were saved by water, i.e. , Were preserved [ and delivered ] by
water.
And all the world wondered [ and followed ] after the beast.
Rev. 20:2 . And bound him a thousand years, i.e. , And bound him [ and kept him
bound ] a thousand years.
Where the omitted word or words is, or are to be supplied out of the preceding or
following clause, in order to complete the sense.
Complex , when two things are to be repeated; one out of a preceding clause into the
following clause; and at the same time another out of the following into the preceding
clause.
I. Simple
Ex. 12:4 . Let him and his neighbour next unto his house take it, i.e., the lamb from
verse 3 .
The Ellipsis is to be supplied from verse 24 . Until in Kir-haraseth [ only ] they left
the stones thereof [ to the Moabites ].
Ps. 12:6 , ( 7 ). The words of the LORD are pure words: as silver tried in a furnace of
earth, purified seven times.
Here there is an important Ellipsis . It has been a great difficulty with many to think
that the LORDS words should require purifying, especially after the declaration in the
first part of the verse, that they are pure. What increases the difficulty is the fact that
the word for earth is ( eretz ), the earth: i.e. , the dry land or the world as created, as
in Gen. 1:1 : In the beginning God created the heaven and the earth ( , eretz ). It is
generally taken as though it were used of a crucible made of earth or clay; but in this case
it would be ( adamah ), ground, soil, clay; and not eretz , the whole earth;
Moreover, the Lamed prefixed ( ) means to or pertaining to . It is the sign of the dative
case and not of the genitive. The Revisers note this and render it:As silver tried in a
furnace on the earth, as though it was important for us to note that it is not in or under
the earth! But this does not touch the real difficulty. This is removed only by correctly
supplying the Ellipsis , and repeating the noun words from the beginning of the verse.
Then, all is clear, and we not only may, but must then take the rest of the words in
their literal sense. Thus:The words of the LORD are pure words, as silver tried in a
furnace; [ words ] of the earth: (or pertaining to the earth), purified seven times.
That is to say the words in which Jehovah has been pleased to make His revelation,
are not the words of angels ( 1 Cor. 13:1 ), nor the unspeakable words of Paradise ( 2
Cor. 12:4 ), but they were words pertaining to man in this worldhuman wordsbut
refined and purified as Silver. Hence, in taking human language, there are many words
which the Holy Spirit has not chosen, and which cannot be found in the Scriptures:
( aretee ), as man had used it, meant merrily excellence of any kind,
manhood, nobility, valour, prowess . But, in the Scriptures, it is used in the
higher sense of glory ( Hab. 3:3 ), praise ( Isa. 42:8 , 12 ; 43:21 ; 53:7 ). And
so in the New Testament, Phil. 4:8 ; 1 Pet. 2:9 ; 2 Pet. 1:3 , 5 .
( eethos ) was only the haunt of an animal, but it became custom, morals,
character .
Some are used in a totally different sense from that in which they had ever been used
before.
( choreeg ) was simply to furnish or lead a chorus , but it was changed
to furnish or supply . 1 Pet. 4:11 : My God shall supply all your need.
( euangelion ) was merely the dispatch containing the news, but it was
used in the new sense of the gospel of God.
Hence it is used in the Septuagint of Israel as called out from and as being an
election from the nations.
In this sense it is used in the Old Testament, the Gospels, and partly in the
Acts. But in the Pauline Epistles the Holy Spirit uses the word and exalts it to a
far higher meaning; viz. , of the special election from both Jews and Gentiles,
forming them as members of Christs Mystical Body into a new ecclesia or
assembly. This is a sense in which it had never before been used. *
Other words were coined by the Holy Spirit Himself, and cannot be found in any
human writings.
( epiousios ) is a word used only by our Lord ( Matt. 6:11 and Luke
11:3 ) in the Lords Prayer, where it is rendered daily.
Hence it combines the two ideas of heavenly and daily , inasmuch as the
manna not only came down from heaven, but did so every day, and on the
strength of this they journeyed. It is a word therefore of great fulness of meaning.
That the Ellipsis exists in Psalm 12:6 (which verse we are considering), and may be
thus supplied, is shown further from the structure of the Psalm:
A 1 . Decrease of good.
C 5 . Oppression.
D 5 . Sighing.
A 8 . Increase of bad.
Here in B , Jehovahs words are placed in contrast with mans words in B: in a and a ,
their character respectively: and in b and b their end .
Here in c and c we have words, and in d and d we have the purifying of the silver.
Ps. 68:18 . Thou hast ascended on high, thou hast led captivity captive: thou hast
received gifts for men; yea, for the rebellious also, that the LORD God might dwell among
them , i.e. , among or with those rebels who have been taken captives.
Ecc. 12:11 . The words of the wise are as goads, and as nails fastened by the masters
of assemblies, which are given from one shepherd.
Here, instead of repeating the words from the first clause, the A.V. inserts the word
by , thus producing incoherence in the passage. The structure shows us at once how the
Ellipsis should be filled up.
a The words of the wise
b are as goads,
Here, in a and a , we have words , and in b and b , what they are compared to.
In a we have the words of those which act like goads, inciting to action, or probing
the conscience; while in a we have the words of those who are the leaders of assemblies,
propounding firmly established principles and settled teaching. Both of these (not
which ) are given by the same shepherd.
That is, as a chief shepherd gives to one servant a goad for his use, and to another a
stake, or tent-peg, to fix firmly in the ground, so the God of all wisdom, by the Chief
Shepherd in glory, gives to His servants words, different in their tendency and action,
but conducing to the same end, showing the one source from which the various gifts are
received. He gives to some of His under-shepherds words which act as goads; while He
gives to others words which stablish, strengthen and settle.
Isa. 40:13 . Who hath directed the Spirit of the LORD , or being his counsellor hath
taught him?
Here the Ellipsis is arbitrarily supplied by the word being , which necessitates a
departure from the Heb., which is given in the margin, made him understand .
The Ellipsis is correctly supplied thus:Who hath directed the Spirit of the LORD ;
or [ who ] as His counsellor hath made him to understand?
Amos 3:12 . As the shepherd taketh out of the mouth of the lion two legs, or a piece
of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of
a bed, and in Damascus in a couch, i.e. , and [ in the corner of ] a couch.
Mal. 2:14 . Yet ye say, Wherefore? i.e. , from verse 13 , wherefore [ does He not
regard our offering , etc.]?
Acts 7:15 , 16 . So Jacob went down into Egypt, and died, he, and our fathers, and
were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum
of money of the sons of Emmor the father of Sychem.
There must have been three purchases altogether, of which two are recorded in
Genesis, and one in Acts 7
(1) According to Acts 7:16 , Abraham bought a sepulchre from the sons of Hamor.
There is no record of this purchase in Genesis. But Stephen, full of the Holy Ghost,
supplies the information. It was purchased of Hamor, the son of Shechem, for a sum of
money. Shechem was the place where God first appeared to Abraham in Canaan ( Gen.
12:6 ), and where he first built an altar (verse 7 ). Here it was that (according to Acts 7:16
) he bought a sepulchre.
The original Shechem must have been an important person to have given his name to
a place; and it was of his son that Abraham bought it.
(2) According to Gen. 23 , Abraham purchased a field with trees in it and round it;
and a cave called Machpelah at the end of it. It was situated at Hebron (Mamre), and was
purchased of Ephron the Hittite, the son of Zohar, for 400 shekels of silver. Here
Abraham buried Sarah, and here he himself was buried. Here also were buried Isaac,
Rebekah and Jacob ( Gen. 49:2932 ; 50:13 ).
(3) Jacobs purchase in Gen. 33:19 , was years afterward, of another Hamor, another
descendant of the former Shechem. What Jacob bought was a parcel of a field, of
Hamor, a Hivite, perhaps the very field which surrounded the sepulchre which
Abraham had before bought of an ancestor of this Hamor. Jacob gave 100 pieces of
money (or lambs , margin) for it. Here Joseph was buried ( Josh. 24:32 ), and here
Jacobs sons were carried over, or transferred , as Joseph was.
Now Acts 7:15 speaks of two parties, as well as of three purchases:he ( i.e. ,
Jacob), and our fathers. In verse 16 the verb is plural and must necessarily refer not to
he (Jacob), who was buried in Machpelah, but to our fathers. They were carried over
and laid in the sepulchre that Abraham bought, not of Ephron the Hittite ( Gen. 23 ),
but of Hamor the Hivite.
In the abbreviated rehearsal of facts well known to all to whom Stephen spoke, and
who would gladly have caught at the least slip, if he had made one, Stephen condensed
the history, and presented it elliptically thus:
So Jacob went down into Egypt, and died, he and our fathers, and [ our fathers ]
were carried over into Sychem, and laid in the sepulchre:[ he, i.e., Jacob ] in that
ho * ) Abraham bought for a sum of money, [ and they in that which was
bought ] from the sons of Hamor in Sychem.
It is probable that the rest of the fathers who died in Egypt were gathered to both of
these burial places, for Josephus says ( Ant. lib. 2.4 ) that they were buried at Hebron;
while Jerome ( Ep. ad Pammach .) declares that in his day their sepulchres were at
Shechem, and were visited by strangers.
Rom. 6:5 . For if we have been planted together in the likeness of his death, we shall
be also in the likeness of his resurrection. Here it is, We shall be raised [ in the likeness
] of his resurrection also. (See above, pages 18 , 19 ).
Rom. 12:11 . Not slothful in business. Lit., not slothful in earnest care [ i.e. ,
earnest care for others (from verse 10 ).
1 Cor. 2:11 . For what man knoweth the things of a man? i.e. , the [ deep ] things (or
depths ), from verse 10 the secret thoughts and purposes of the spirit of man. So the [
deep ] things (or depths ) of God, knoweth no man but the Spirit of God.
1 Cor. 2:13 . Which things also we speak, not in the words which mans wisdom
teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual:
Here we have, first, to repeat in the second clause the expression in the words from
the first clause:Not in the words which mans wisdom teacheth, but [ in the words ]
which the Holy Ghost teacheth. This prepares the way for the supply of the important
Ellipses of the last sentence. The two adjectives spiritual (one neuter accusative plural
and the other masculine dative plural) must have nouns which they respectively qualify,
and the question is, What are these nouns to be? The A.V. suggests things (which ought
to have been in italics). The R.V. suggests, in the margin, two different nouns:
interpreting spiritual things to spiritual men. Much depends on the meaning of the verb
( sunkrin ) which occurs only here, and in 2 Cor. 10:12 , in the New
Testament. Its etymological meaning is clear, being a compound of ( krin ), to
separate or sift (hence, to judge ) and ( sun ), together with , so that it means literally
to separate or take to pieces and then to put together . When we do this with things , we
compare them by judging them, or we judge them by comparing them; hence, (
sunkrino ), is translated compare in 2 Cor. 10:12 , and is used of the foolishness of
those who measuring themselves by themselves, and comparing themselves among
In 1 Macc. 10:71 , the idea of judging is very clear, being translated try .
Apollonius says to Jonathan, Now therefore, if thou trustest in thine own strength, come
down to us into the plain field, and there let us try the matter together; i.e. , let us judge
or determine the matter together.
And they put him in ward, because it was not declared what should be done to
him ( i.e. , to the man who had gathered sticks on the Sabbath).
Hence, for these are all the occurrences of the verb ( sunkrin ), the general
meaning of the verb is to communicate distinctly so as to expound or interpret or make
anything clear and plain: i.e., to separate or take anything to pieces and put it together
again so as to make its nature or construction known . This meaning to make known or
declare thus seems to combine all the various ideas included in the verb. For we cannot
become known to ourselves by measuring ourselves with others ( 2 Cor. 10:12 ). Hence
the dreams were interpreted or made known ( Gen. 40:8 , etc.), and it was not made
known what was to be done to the Sabbath-breaker ( Num. 15:34 ). This meaning, too,
agrees with 1 Cor. 2:13 , where it is used in connection with persons .
Some propose to supply the Ellipsis with the word words from the former part of
the verse. But though it is true, in fact, that the apostle declared spiritual things with
spiritual words, it is not in harmony with what is said in the larger context here.
In verse 1 he explains that when he came to them he could not declare unto them the
mystery of God. For so the words must be read, as in the R.V. , and all the critical Greek
Texts. *
He was obliged to confine his teaching to truths connected with Christ crucified,
and could not go on to those glorious truths connected with Christ risen (as in Eph. and
Col.) Howbeit (he adds) we do teach wisdom among them that are initiated (verse 5 ),
even the mystery (verse 6 ) which had been hidden, but which God had now revealed
(verse 10 ) to him and to the Church through him: viz. , the hitherto profound and
But these Corinthians (when he went to them) were all taken up with their own
Bodies. One said, I am of Paul; and another, I am of Apollos. How, then, could
they be prepared to hear, and be initiated into, the wondrous secret concerning the One
Body?
No! These spiritual things could be declared and made known only (verse 13 ) to
spiritual persons , and the apostle says ( 3:16 ): I could not speak unto you as unto
spiritual, but as unto carnal.
This, then, is evidently the scope of the whole context, and it shows us that to receive
these spiritual things we must be spiritual persons: members of the One Body of
Christ, rather than of one of the many bodies of men. Then we shall be prepared to
learn the deep things of God, which Were afterwards taught to these Corinthian saints
by epistle in 1 Cor. 12
1 Cor. 4:4 . For I know nothing by myself, yet am I not hereby justified.
I.e. , For I am not conscious to myself of any [ unfaithful , from verse 2 ] thing, yet I
am not justified by this; but he that judgeth me is the Lord, and He is able to bring all
such hidden and secret things to light. The R.V. has against myself.
2 Cor. 3:16 . Nevertheless when [ their heart , from verse 15 ] shall turn to the Lord,
the veil shall be taken away [ from it ]: i.e. , is taken away ( R.V. ), for it is the present
tense, and is very emphatic because it explains why their heart shall turn to the Lord! We
might almost read it When the veil is taken away from [ their heart ], it shall turn to the
Lord. See Mal. 4:6 .
2 Cor. 6:16 . And what agreement hath the temple of God with [ the temple of ]
idols?
2 Cor. 11:14 , 15 . And no marvel; for Satan himself transformeth himself into an
angel of light. Therefore it is no great [ marvel ] if his ministers also transform
themselves as ministers of righteousness; whose end shall be according to their works:
whatever may be their present appearance or reward.
This is the most dangerous of all Satans devices. (1) He goes about as a roaring
lion ( 1 Pet. 5:8 ), and we know that we must flee from him. (2) He beguiles through his
subtilty, as the old serpent ( 2 Cor. 11:3 ), and there is great fear, lest we be
corrupted. But (3), most dangerous of all, he transforms himself into an angel of
See further on this subject in a pamphlet on The Mystery , by the same author and
publisher.
light. Here it is that Gods servants are deceived and join affinity with Ahabs and
Jezebels to do (so-called) good!
Eph. 3:1719 . That Christ may dwell in your hearts by faith; that ye being rooted
and grounded in love, may be able to comprehend with all saints what is the breadth and
length and depth and height; and to know the love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of God.
We following the R.V. rendering and supplying the Ellipsis from the preceding
clause:
Bengel beautifully explains the four terms: the length extending through all ages
from everlasting to everlasting; the breadth extending to people from all nations; the
height to which no man can reach or attain, and from which no creature can pluck us;
its depth, so deep that it cannot be fathomed or exhausted. (see on this verse above,
page 18 .)
1 Tim. 1:16 . Howbeit, for this cause I obtained mercy that in me first Jesus Christ
might show forth all long suffering, for a pattern to them which should hereafter believe
on him to life everlasting.
Heb. 2:11 . For both he that sanctifieth and they who are sanctified are all [ sons ] of
one [ father ]: for which cause he is not ashamed to call them brethren.
Heb. 7:4 . Now consider how great this man was , unto whom even the patriarch
Abraham gave the tenth of the spoils.
There is here no word for man in the Greek, and we may better supply the word
priest from verse 3 . Now consider how great this [ priest ] was.
Titus 3:8 . This is a faithful saying, and these things I will that thou affirm
constantly. The Greek reads, as in the R.V. , concerning these. The A.V. and R.V.
supply things . But we may repeat the word heirs from the preceding verse:That
being justified by his grace, we should be made heirs according to the hope of eternal life.
This is a faithful saying, and concerning these [ heirs ] I will that thou affirm constantly (
R.V. , confidently), that they which have believed in God might be careful to maintain
good works.
1 John 2:2 . He is the propitiation for our sins: and not for ours only, but also for the
sins of the whole world.
The words here are correctly repeated from the preceding clause. The contrast is
between ours and the world. A very emphatic word is here used for ours, not the
( heem n ) our, which is used in the first
clause, but a special possessive ( heemeteros
), our own . It is used of that which is peculiarly ours as distinct from that which belongs
to others, e.g.:
1 John 1:3 . And truly our fellowship is with the Father and his Son, Jesus Christ.
So that our sins refers to the writer and his People, as Jews, as distinct from the rest
of the world. Before this, propitiation was only for the sins of Israel; but now, and
henceforth, Christs propitiation was for all without distinction, out of every kindred,
and tongue, and people, and nation: not for all without exception , for then all must be
saved, which is not the case.
Gen. 1:30 . The verb I have given is correctly repeated in the A.V. from verse 29 .
Gen. 4:24 . If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold,
i.e. , Lamech [ shall be avenged ] seventy and sevenfold.
This is spoken with reference to what is stated in the preceding verse, which is very
obscure both in the A.V. and R.V. The A.V. renders it I have slain, and margin I
would slay , while the R.V. renders it I have slain a man for wounding me, etc., and
margin I will slay . But we must note that these words of Lamech were called forth by
the fact that through his son, who was an instructor of every artificer in brass and iron,
Lamech was in possession of superior weapons.
This is the earliest form of poetry in the Bible. It is significant that it should be in
praise of that violence which was soon to overspread the earth. It is in praise of the new
weapons of war which Lamech had now obtained; and so proud is he of his newly-
acquired power, that if anyone injured him he declares that he would be so avenged that
he would outdo Jehovah in His punishment of Cain. See further for the poetical form,
under Parallelism .
Deut. 1:4 . And Og, the king of Bashan, which dwelt at Astaroth [ he ( i.e., Moses )
slew ] in Edrei. See Num. 21:33 . Deut. 3:1 .
1 Kings 20:34 . Then said Ahab . The verb must be repeated from the preceding
clause.
Ps. 1:5 . Therefore the ungodly shall not stand in the judgment, and sinners [ shall not
stand ] in the congregation of the righteous.
Thus, the blessing of the righteous is, that they do not stand among sinners (verse 1
) now; and the punishment of the ungodly will be that they shall not stand among the
righteous in the judgment (verse 5 ).
Ps. 45:3 . Gird thy sword upon thy thigh, O most mighty: [ gird thyself ] with thy
glory and thy majesty.
Ps. 126:4 . Turn again our captivity, O LORD , as the streams in the south.
Consequently, it is clear that a figure is employed, and that this figure is Ellipsis .
The correct supply of the Ellipsis will enable us to give a literal translation of the
other words. The comparison employed shows us that the verb required in the second
sentence must be repeated from the first.
Turn again our captivity, O LORD , as [ thou turnest ] the streams in the south. But
this does not yield the whole sense, unless we see the correct and literal meaning of the
words.
It is the proper name for a narrow and practically inaccessible water-course, either
natural (in a gorge, or underground); or artificial (in an aqueduct), in which the water is
forced, restrained , and turned about by its strong barriers in various directions. It occurs
eighteen times. * Six times with the word sea or waters. Thus in Ps. 42:1 and Joel
Job 12:21 . He weakeneth the strength of the mighty ( i.e., the apheekeem ).
Job 40:18 . His [Behemoths] bones are as strong pieces of brass ( i.e. , like
apheekeem or aqueducts of brass).
Job 41:15 . His [Leviathans] scales are his pride ( marg. , strong pieces of
shields ).
Ps. 42:1 . As the hart panteth ( marg. , brayeth ) after the water -brooks: i.e., the
apheekeem . So also Joel 1:20 .
Ps. 126:4 . Turn our captivity, O Lord, as the streams in the south.
Song Sol. 5:12 . His eyes are as the eyes of doves by the rivers of waters ( i.e. ,
inhabiting the rocky cliffs of the apheekeem ).
Isa. 8:7 . He [the king of Assyria] shall come up over all his channels ( i.e. ,
over the rocky barriers of the apheekeem ).
Ezek. 6:3 . Thus saith the Lord GOD to the mountains, and to the hills, to the
rivers , and to the valleys ( i.e. , to the gorges and the valleys, answering to
the mountains and hills of the first line). So also 36:4 , 6 .
Ezek. 31:12 . His boughs are broken by all the rivers of the land.
Then as to the word rendered south ( , Negeb ). This is the proper name of a
certain district in Canaan. It was south relatively to Canaan, but not absolutely. This is
clear from Gen. 12:9 , where we read, Abram journeyed [ from Bethel ] going on still
toward the south ( , the Negeb ). Afterwards we read ( 13:1 ): And Abram went
up (north) out of Egypt
into the south ( , the Negeb ).
The Negeb is intersected by deep and rocky gorges, or wadis, called apheekeem .
Springs and wells are almost unknown in that region.
We Can now take the literal signification of these words, and supply the Ellipsis by
repeating the verb of the first clause, in the second, and thus learn the meaning of the
passage:Turn again our captivity, O LORD , as [ thou turnest ] the apheekeem in the
Negeb, i.e. , as those rushing waters are turned hither and thither by their mighty, rocky
barriers, so Thou canst put forth Thy might, and restrain the violence of our enemies, and
turn us again (as the rocky cliffs and walls turn about the apheekeem ) into our own land.
Ezek. 34:13 . And feed them upon the mountains of Israel by the rivers.
Ezek. 35:8 . And in all thy rivers , shall they fall that are slain with the [sword.
Joel 3:18 . All the rivers of Judah shall flow with waters.
It is still more clear from Deut. 1:7 , where we have four distinct topographical names:
in the plain ( i.e. , in ARABAH , the Jordan Valley), in the hills ( i.e. , the HILL
COUNTRY of Judah), and in the vale ( i.e. , in SHEPHELAH , the plain of Philistia), in
the south ( i.e. , in the NEGEB , the region south of the hill country of Judah).
For other passages, see Num. 13:17 , 29 ; 21:1 . Deut. 34:3 . Josh. 10:40 : 12:8 ; 15:21
. Judges 1 : 1 Sam. 30:1 . Jer. 17:6 .
Noting these words, several passages are greatly elucidated, such as Jer. 32:44 : 33:13
. Zech. 7:7 . Gen. 13:1 , etc.
Prov. 17:21 . He that begetteth a fool doeth it to his sorrow, i.e., begetteth him to his
sorrow.
1 Kings 14:14 . The LORD shall raise him up a king over Israel who shall cut off the
house of Jeroboam that day: but what? even now, i.e. , but what [ do I say ]? even now
[ has he raised him up ]: for Baasha, who was to cut off the house of Jeroboam, had
even then been born. Chap. 15:27 , etc. See under Aposiopesis .
2 Kings 9:27 . And Jehu
said, Smite him also in the chariot, and they did so , i.e.
, And [ they smote him ] at the going up to Gur.
1 Chron. 2:23 . All these belonged to the sons of Machir, the father of Gilead.
Here the Ellipsis is arbitrarily supplied in the A.V. by introducing a new word into the
text. The verb took must be repeated from the preceding clause, and not the verb
belonged brought in from nowhere:And he took Geshur, and Aram, with the towns
of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these [
took ] the sons of Machir the father of Gilead.
Neh. 5:4 . There were also that said, We have borrowed money for the kings tribute,
and that upon our lands and vineyards.
Here the words we have mortgaged must be repeated from verse 3 . Thus:
There were also some that said, We have borrowed money for the kings tribute, [ we
have mortgaged ] our lands and vineyards.
Ecc. 10:1 . Here the Ellipsis is supplied by the words so doth . But it is better to
repeat the verb, thus:As dead flies cause the ointment of the apothecary to send forth a
stinking savour: so a little folly [ causeth ] him that is in reputation for wisdom and
honour [ to send forth an offensive odour ].
Isa. 8:19 , 20 . And when they shall say unto you, Seek unto them that have familiar
spirits, and unto wizards that peep, and that mutter: should not a people seek unto their
God? for [ should ] the living [ seek unto ] to the dead? To the Law and to the Testimony:
if they speak not according to this word, it is because there is no light in them.
Amos 6:12 . Shall horses run upon a rock? will one plow there with oxen? i.e. ,
Shall horses run upon a rock? will a husbandman plow [ a rock ] with oxen?
Mark 12:5 . And again he sent another; and him they killed, and many others [ whom
he sent, and they used them shamefully , from verse 4 ], beating some, and killing some.
Mark 14:29 . Although all shall be offended, yet will not I [ be offended ].
Luke 22:37 . For I say unto you, that this that is written must yet be accomplished in
me, And he was reckoned amongst the transgressors: for the things [ written ] concerning
me have an end.
This was the last prophecy written of Him which was to be fulfilled before His
betrayal, so He now abrogated a precept, necessary at the presentation of Himself, but no
longer necessary now that He had been rejected, and was about to die. Now, therefore,
they might not only carry a sword, but buy one. So that He was only reckoned by man
among the transgressors.
John 15:4 . No more can ye, except ye abide in me, i.e. , No more can ye [ bear
fruit ] except ye abide in me (see above, pages 12 , 13 ).
Rom. 1:12 . That is, that I may be comforted together with you. The verse begins in
the Greek, ( touto de esti ), but this is . The verse reads, But this [
imparting to you some spiritual gift ] is (or means) our being jointly comforted by our
mutual faith. He refers to his desire to see these saints in Rome, and the verb is repeated
from verse 11 , For I long to see you.
Rom. 7:24 , 25 . O wretched man that I am! who shall deliver me from the body of
this death? I thank God through Jesus Christ our Lord.
The sense in this last clause is manifestly incomplete as an answer to the previous
question. Following the most approved reading, instead of I thank God, we take the
more ancient words, Thanks be to God, * and repeat the words from verse 24 , thus:
Who shall deliver me from the body of this death? Thanks be to God, [ He will deliver
me ] through Jesus Christ our Lord.
The deliverance here desired is from the conflict between the old nature and the new,
the flesh and the spirit.
* Through not noticing the Ellipsis , attempts have been made from the earliest times to
get sense by altering the text. The T.R. has
and A K L P . But ndorf, Tregelles, Alford,
Westcott and Hort, and R.V. Also the Vatican MS. Others read, But thanks be to God,
and others, It is the grace of God (DE), and others, It is the grace of the Lord (FG).
It is to be noted that spirit with a small s is one of the names given to the new
nature which is implanted in every believer who is born again of the Holy Spirit; and this
term spirit is to be distinguished from the Person of the Holy Spirit, from the context as
well as from the absence of the article. Even in Rom. 8:115 , the Person of the Holy
Spirit is not mentioned. Not until verse 16 , spirit of God in 8:9 and 14 is divine spirit,
i.e. , divine nature ( 2 Pet. 1:4 ), spirit of Christ ( 8:9 ) is Pueuma-Christou , Christ-
Spirit , another term for the new nature. So, spirit of adoption (verse 15 ) is sonship-
spirit , and the spirit of Him (verse 11 ) is the new nature [ given by ] Him who
raised up, &c.
But as the flesh is bound up with this body of death, i.e. , this dying body, this
mortal body, there is no deliverance except either through death and resurrection, or
through that change which shall take place at the coming of Christ.
The old heart is not changed or taken away, but a new heart is given, and these two
are contrary the one to the other. They remain together, and must remain until God shall
deliver us from the burden of this sinful fleshthis mortal bodyby a glorious
resurrection like unto Christs. This deliverance is further described in 8:11 and 23 ; and
it is through Jesus that our mortal bodies shall be raised again. See 1 Thess. 4:14 ,
dia Ieesou ), by means of Jesus, and 1 Thess. 5:9 : God hath not appointed
us to wrath, but to obtain salvation ( i.e. , full deliverance from this body of sin and death)
by ( i.e. , by means of, or through) our Lord Jesus Christ.
See this passage under the Figures of Metonymy , Hypallage , Ecphonesis , and
Erotesis .
Expectation.
A 19 . For the earnest expectation of the creature waiteth for the manifestation of
the sons of God.
The Reason.
B 20 . For the creature was made subject to vanity, not willingly, but by
reason of him who hath subjected the same:
Expectation.
A 20 . [ Waiteth, I say (from verse 19 )] in hope,
The Reason.
B 21 . Because the creature itself shall be delivered from the bondage of
corruption into the glorious liberty of the children of God.
Here, A, corresponding with A , shows us that we are to repeat in the latter member, A
, the verb used in the former, A; the subject of each member being the same.
Rom. 8:33 . Who shall lay anything to the charge of Gods elect? It is God that
justifieth. Who is he that condemneth? It is Christ that died.
We have to remember that, while only the greater pauses are indicated in the ancient
manuscripts, there is no authority for the minor interpunctuation. This can generally be
accurately gathered by the devout student of the context. Here it is probable that the
questions ought to be repeated:Who shall lay anything to the charge of Gods elect? [
Shall ] God who justifieth [ them ]? Who is he that condemneth [ them ]? [ Is it ] Christ
who died [ for them ]? Yea, rather; that is risen again, etc.
1 Cor. 4:15 . For though ye have ten thousand instructors in Christ, yet have ye not
many fathers.
1 Cor. 15:23 . But every man [ shall be made alive (from verse 22 )] in his own
order: Christ the firstfruits; afterward they that are Christs at his coming. Then the end,
i.e. , not then cometh the end, for ( to telos ) is used of the last company of a
body of soldiers. * ( to telos ) is the end: but of what, or what end, can be
determined only by the context. Here the subject is the various bodies ( tagmata
) ranks, i.e. , every man in his own proper band. Of these bands or ranks Christ is first;
then they that are Christs at His coming; then the last of these bands at the end of the
thousand years ( Rev. 20:5 ), when Christ shall deliver up the kingdom.
The second of these is not the resurrection foretold in 1 Thess. 4:16 , as the privilege
of those who are in Christ, but the first of the two resurrections referred to in the Old
Testament, the Gospels, and the Apocalypse.
Here the A.V. supplies the verb substantive. It is better to repeat the verb [ we are
afflicted ] for your consolation.
2 Cor. 3:11 . For if that which is done away was glorious, much more that which
remaineth is glorious.
But, if we repeat the verbs already used by the Holy Spirit, we can take the Greek
literally:For if that which is done away [ is done away ] by glory (see verse 10 ),
much more that which remaineth, [ remaineth ] in glory.
( harpaz ) does not necessarily mean that the catching is up, but
rather away . In Matt. 11:12 . John 6:15 . Acts 23:10 it is rendered take by force . In
Matt. 13:19 . Acts 8:39 it is catch away . In John 10:12 it is rendered catch; in John
10:28 , 29 , it is pluck; while in Jude 23 it is pull .
Gal. 2:7 . The gospel of the uncircumcision was committed unto me, as the gospel of
the circumcision was [ committed ] unto Peter.
Gal. 5:17 . For the flesh lusteth against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other, so that ye cannot do the things that ye would.
Eph. 1:13 . In whom ye also trusted . Here the verb is repeated from verse 12 : but it
seems rather that another verb should be repeated, from verse 11 : In whom ye also were
allotted as Gods own inheritance , for it is the inheritance which is the subject of the
context and not the matter of trusting.
The R.V. neither sees, nor supplies the Ellipsis , treating it as an Anacoluthon ( q.v. ).
Eph. 4:22 . We must repeat from verse 17 , [ I say also ] that ye put off concerning
the former conversation the old man, which is corrupt according to the deceitful lusts.
1 Thess. 2:11 . Ye know how we exhorted and comforted and charged every one of
you, as a father doth his children.
Here all three verbs are to be understood, i.e. , as a father [ exhorteth , and
comforteth , and chargeth ] his children. (See under Polysyndeton ).
The R.V. better preserves the order of the Greek, supplying and treating the Ellipsis
as absolute. As ye know how we dealt with each one of you, as a father with his own
children, exhorting you, and encouraging you , and testifying, etc.
1 Thess. 4:14 . For if we believe that Jesus died and rose again, even so them also
which sleep in Jesus will God bring with him.
R.V. :Even so them also that are fallen asleep in Jesus will God bring with him.
The two clauses of this verse, as they are thus translated, are so inconsequent that the
passage has been a source of difficulty to many, and is practically unintelligible. When
this is the case we must ask whether there is a figure employed, and, if so, what it is. Here
it can be only the figure Ellipsis . But what are the omitted words, which if supplied will
cause the passage to yield sense as to teaching, and completeness as to structure?
Before we can answer this question we must institute an enquiry into the usage of the
word translated even: as this is the key that will open this lock, besides explaining and
throwing light on many other passages. The word even here is ( kai ), and ( kai
) is the ordinary conjunction, and , which has two distinct senses, (1) and , (2) also or
even . It is the latter of these with which we are now concerned. It is a matter of great
importance that we should always know what is the word which it emphasizes. In the
Greek, this is never in doubt. * But in English literature, including both the A.V. and the
R.V. , its usage is very inconsistent and defective. In the Greek, , when it means also ,
is always placed immediately BEFORE the word which it emphasizes; while in English
usage it may be placed either before or after the word. When we add to this that both in
the A.V. and R.V. it is often dissociated altogether from this word, the confusion and
ambiguity can be imagined.
The word is used in the sense of also some 636 times in the New Testament.
In 275 it is placed before the word, or in connection with another word to which it
does not belong.
Sometimes the A.V. and R.V. agree in this, and sometimes they differ.
Now, remembering that the English word also must immediately follow the word
which it emphasizes, we ask what is that word here ( 1 Thess. 4:14 )? As the Greek
stands, it reads, If we believe that Jesus died and rose again, even so them which sleep in
Jesus, GOD also will bring with him. But this yields no intelligible meaning. The hope
that is mentioned in the second clause cannot be conditioned on our belief of the fact
stated in the former clause.
But notice, before we proceed, that the preposition ( dia ), when it governs the
genitive case, as it does here, denotes agency, and is rendered by 235 times, through
* Nor is it in the Hebrew, as the is always joined to and forms part of the word with
which it is connected.
See a pamphlet on the usage of the word Also in the New Testament, by the same
author and publisher.
87 times, etc.; but in only 8 times. See its use in the very next chapter ( 1 Thess. 5:9 ),
We are appointed to obtain salvation by our Lord Jesus Christ (
The one thought and subject is Resurrection, as the great and blessed hope of the
Lords people. The three clauses are perfectly balanced, as will be seen in the following
structure of verse 14 :
a If we believe (Belief)
c will God (by Jesus) bring with Him [ from the dead ]. (Resurrection).
Here in a and a we have the statement of our belief , in b and b we have death (in b
the death of Jesus, and in b the death of His saints), while in c and c we have resurrection
(in c the resurrection of Jesus by God, and in c the resurrection of His people by God),
but in an explanatory parenthesis it is explained that the Lord Jesus will be the agent, as
the context goes on to show (see John 5:21 : 11:25 , 43 ). It was God who brought Jesus
from the dead ( Heb. 13:20 ). In like manner will Heby Jesusbring His people from
the dead.
Hence, we must repeat the verb we believe from the first clause: If we believe
that Jesus died and rose again, in like manner [ we believe ] also that God will, through
Jesus, bring, with Him, them that are fallen asleep.
This is the scope of the passage, which immediately goes on to explain how this will
be accomplished. We have the same hope presented in the same manner in Rom. 6:5 ;
8:11 . 2 Cor. 4:14 , viz. , that Resurrection and Advent are the only hope of mourning
saints.
The simplest solution of this confessedly difficult passage is to repeat the exhortation
from verse 13 : [ As ye are exhorted ] by the saying, To-day, etc.
Heb. 4:7 . Again [ seeing ] he limiteth, from verse 6 .
Heb. 4:10 . For he that hath entered into his rest, he himself also hath rested from his
works, as God [ rested ] from his.
Heb. 7:8 . And here men that die receive tithes; but there he receiveth them , of whom
it is witnessed that he liveth.
The reference is clearly to Melchisedec, and it is not testified of him that he now
liveth. In Ps. 110:4 it is testified of Christ, Thou art a priest for ever after the order of
Melchisedec. That which marked the order of Melchisedec as being different from
the order of Aaron was the fact that the days of Aarons order of priesthood began at 30
years of age, and ended at the age of 50 years, whereas the days of Melchisedecs had
neither such a beginning nor such a limitation: his priesthood had neither beginning of
days nor end of life, but he remained a priest continually, i.e. , all his life ( 7:3 ).
( eis to dieenekes ) means for a continuance , the duration being determined by
the nature of the context.
In chap. 7:1 it must mean that Melchisedec remained a priest all his life; in chap. 10:1
it must mean that the sacrifices were continually offered until the end of the Mosaic
dispensation; in 10:12 it means that the one sacrifice of Christ is efficacious in perpetuity
(or, with Macknight, that Christ offered only one sacrifice during His whole life); while
in chap. 10:14 it means that the perfection arising from this sacrifice is limited only by
the life of those who are sanctified.
Hence, here in 7:8 the Ellipsis may be thus supplied:And here men that die
receive tithes; but there [ a man received them ] of whom it is testified that he lived [ a
priest all his life .] *
As Melchisedec was a priest all the days of his life, and his was a mortal life; so
Christ was a Priest after the same order; and therefore, as His life is eternal, and has no
limit, His priesthood (unlike that of Aarons) must also be without limit, and He is a
priest for ever.
Heb. 12:25 . See that ye refuse not him that speaketh. For if they escaped not who
refused him that spake on earth, much more shall not we escape , if we turn away from
him that speaketh from heaven. Here the words are correctly repeated from what
precedes.
* The present tense is here (as is often the case) put (by the figure of Enallage ( q.v. ), or
Exchange) for the preterite as in Acts 9:26 ), not believing that he is a disciple ( i.e. ,
was); Heb. 7:3 , he remaineth ( i.e. , remained); Mark 5:15 , they come and see ( i.e. ,
came and saw); John 1:29 , John seeth ( i.e. , saw), John 1:46 , Philip findeth and saith (
i.e. , found and said); John 9:13 , they bring him ( i.e. , they brought), etc., etc. In all such
cases the figure of Enallage marks the action which is thus emphasized.
2 Pet. 1:19 . We have also a more sure word of prophecy; whereunto ye do well that
ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day
star arise; [ taking heed, I say ] in your hearts.
It cannot be that we are to take heed until we are illuminated by Gods Spirit, or until
we are converted! but that we are to take heed to the word of prophecy in our hearts; for
it is like a light shining in a dark place. A light is for our eyes to see, and for our feet to
use, but the prophetic word is for our hearts to be exercised with. This is contrary to
popular theology. This word declares that the world is the dark place, and prophecy is
the only light we have in it, to which we do well that we take heed. Popular theology says
that prophecy is the dark place, and we do well to avoid it!
1 John 3:10 . Whosoever doeth not righteousness is not [ born ] of God, from verse
9 . So also verse 12 , Not as Cain, who was [ born ] of that wicked one. Also verse 19 ,
We know that we are [ born ] of the truth.
2 John 2 . [ Loving you ] for the truths sake, from verse 1 .
2 John 12 . Having many things to write unto you, I would not write with paper and
ink.
Rev. 19:10 . And I fell at his feet to worship him. And he said unto me, See thou do it
not, i.e. , See [ thou worship me ] not.
(i.) Negatives
The negative is frequently omitted; and is generally supplied in the A.V. and R.V.
Deut. 33:6 . Let Reuben live, and not die; and let not his men be few.
1 Sam. 2:3 . Talk no more so exceeding proudly; let not arrogancy come out of your
mouth.
1 Kings 2:9 . Now therefore hold him not guiltless: for thou art a wise man, and
knowest what thou oughtest to do unto him; but his hoar head bring thou down to the
grave with blood.
This has been a favourite text with those that oppose themselves ( 2 Tim. 2:25 ).
Misunderstanding the phrase, where David is called a man after Gods own heart (as
though it referred to Davids character , instead of to Davids calling , being chosen by
God and not, as Saul was, by man ), infidels have pointed to 1 Kings 2:9 to show Davids
faithless and bloodthirsty character! But if, as in so many other cases, we repeat the
negative from the preceding clause, there is no such difficulty: but his hoar head bring
thou [ not ] down to the grave with blood.
True, Solomon did put Shimei to death, but this was for quite another reason, and as
Solomon said, Shimeis blood was upon his own head (verse 37 ).
Thus the passage is brought into agreement with Davids oath to Shimei, which is
repeated in immediate connection with this verse (verse 8 from 2 Sam. 19:23 ).
Ps. 9:18 . For the needy shall not alway be forgotten: the expectation of the poor shall
not perish for ever.
Ps. 38:1 . O LORD , rebuke me not in thy wrath: and chasten me [ not ] in thy hot
displeasure.
Ps. 75:5 . Lift not up your horn on high: speak not with a stiff neck.
Prov. 25:27 . It is not good to eat much honey: so for men to search their own glory
is not glory.
Isa. 38:18 . For the grave cannot praise thee, death can not celebrate thee.
Gen. 2:6 is one of these cases. The three verses 46 describe the condition of the earth
before the creation of man (verse 7 ), and before the plants and herbs of the field grew.
(Compare verses 4 and 9 ). Then three negative reasons are given why these did not
grow:(1) For ( ) the LORD God had not ( ) caused it to rain upon the earth, (2)
and ( ) there was a man nowhere ( ) to till the ground, (3) and ( ) [ no ] mist went
up to water the whole face of the ground.
(ii.) Interrogatives
( lammah ). Why?
Ps. 2:1 , 2 . Why do the heathen rage, and [ why do ] the people imagine a vain thing?
[ Why do ] the kings of the earth set themselves, and [ why do ] the rulers take counsel
together?
Ps. 10:1 . Here the A.V. repeats it: Why ( ) standest thou afar off, O LORD ? why
hidest thou thyself in times of trouble?
( eykh ). How?
Ps. 73:19 . How are they brought into desolation, as in a moment! they are utterly
consumed with terrors. But it is better to repeat the word how: How are they
utterly consumed with terror!
( eykah ). How!
An exclamation of pain and grief How! This gives its title to the book of
Lamentations in the Hebrew Canon Eykah .
Three prophets use this word of Israel:Moses uses it of Israel in his glory and pride
( Deut. 1:12 ): Isaiah, of Jerusalem in her dissipation ( Isa. 1:21 ): and Jeremiah, of
Jerusalem in her desolation ( Lam. 1:1 , etc.).
Hence, the word very frequently occurs in the book of Lamentations; and its Ellipsis
or omission is frequently to be supplied by repetition. In many cases this is done in the
A.V. Note, for example:
Lam. 1:1 , 2 . How doth the city sit solitary, that was full of people! how is she
become as a widow! she that was great among the nations, and princess among the
provinces, how is she become tributary! 2 . [ How ] she weepeth sore in the night, etc. 3 .
[ How ] is Judah gone into captivity
4 . [ How ] the ways of Zion do mourn.
( mah ). How!
Joel 1:18 . How ( ) do the beasts groan! [ How ] are the herds of cattle
perplexed!
* The R.V. , missing the proper Ellipsis , arbitrarily introduces the words Ye say , God
layeth up iniquity for his children, taking the words as the words of the wicked man
instead of the children!
The title in the English Version is from the Latin Vulgate. See The Names and Order of
the Books of the Old Testament , by the same author and publisher.
( ad-meh ). How long?
Ps. 4:3 . O ye sons of men, how long will ye turn my glory into shame? how long will
ye love vanity?
Here the interrogative is repeated, but why not repeat it again instead of supplying the
word and ? Thus:[ How long ] will ye seek after leasing?
Ps. 89:46 . How long, LORD ? wilt thou hide thyself for ever? [ How long, Lord ] shall
thy wrath burn like fire?
Ps. 94:3 , 4 . Lord, how long shall the wicked, how long shall the wicked triumph?
How long shall they utter and speak hard things? [ How long ] shall all the workers of
iniquity boast themselves?
This form of Ellipsis, though it is very clear, is not always supplied in the A.V.
Num. 26:3 , 4 . And Moses . . spake . . saying, Take the sum of the people , from
twenty years old and upward, which words are correctly repeated from verse 2 .
Josh. 24:19 . And Joshua said unto the people, Ye cannot serve the LORD : for he is
an holy God, etc.
The words must be supplied from verses 1416 : see also verses 20 , 23 . Thus:Ye
cannot serve the LORD [ unless ye put away your idols ], for he is a holy God, etc.
Ps. 84:3 . Yea, the sparrow hath found an house, and the swallow a nest for herself,
where she may lay her young, even thine altars, O LORD of hosts, my King and my God.
There is evidently a figure here: for in what way could birds build nests and lay
young in the altars of God? The one was covered over with brazen plates, with fires
perpetually burning and sacrifices continually being offered upon it; the other was
overlaid with gold, and was within the Holy Place! The question therefore is, What is the
kind of figure here? It is the figure of Ellipsis , which the A.V. and R.V. have made
worse by inserting the word even (the A.V. in italic type, the R.V. in Roman). It must
be correctly supplied by repeating the words from the preceding clause: so hath my soul
found thy altars, O LORD of hosts, i.e. , as the birds find, and love, and use their house,
so I find and love Thy house, my King and my God.
If we observe the structure of the passage, * we see how this supply of the Ellipsis is
necessitated:
a 1 . How amiable are thy tabernacles, O LORD of hosts!
b 2 . My soul longeth, yea, even fainteth for the courts of the LORD : my heart
and my flesh crieth out for the living God.
c and the swallow a nest for herself, where she may lay her young,
a 4 . Blessed are they that dwell in thy house: they will be still praising thee.
Selah.
This structure at once puts c and c practically in a parenthesis, and b and b may be
read on literally and connectedly without a break, and without any apparent Ellipsis;
thus:
b 2 . My soul longeth, yea, even fainteth for the courts of the LORD : my heart
and my flesh crieth out for the living God,
But b read after c must have the Ellipsis supplied:The sparrow hath found an
house, and the swallow a nest for herself
[ so have I found ] thine altars, O LORD of
hosts.
Prov. 21:1 . The kings heart is in the hand of the LORD , as the rivers of water: he
turneth it whithersoever he will.
Here the second sentence is manifestly incomplete. There is a subject, but there is no
verb, and no object, as will be seen if we present it in this way:
It is clear from this that we have to supply both the verb and the predicate in the latter
sentence. What they are to be will be seen more clearly when we translate the other
words more correctly.
These little channels were filled by the gardener with water from the spring, or well,
or fountain, which every Eastern garden must possess; and then the water was sent first
into one channel, then into another, by the simple movement of his foot: the land
whither thou goest in to possess it, is not as the land of Egypt from whence ye came out,
where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs ( Deut.
11:10 ). The gardener did not deign to use a tool, or to stoop down and use his hands. By
( palag ), to divide , occurs only in Gen. 10:25 . 1 Chron. 1:19 . In his days was
the earth divided. Job 38:25 , Who hath divided a watercourse, and Ps. 55:9 . Destroy
their tongues and divide them.
*
The word is used of any very small artificial channel. The following are all the
occurrences:
The kings heart is in the hand of the LORD as the palgey mayim [ are in the hand of
the gardener ]: He turneth it whithersoever He will.
To an Eastern mind this would be perfectly clear without the supply of the Ellipsis.
Just as in England the expression, A coach and four is perfectly clear, and the supply of
the Ellipsis horses is wholly unnecessary. But an Esquimaux or a South Sea Islander, or
an Arab, would ask, A coach and four what? It would be unintelligible to him, while
with us it needs no explanation.
So when we learn and understand the customs and peculiarities of the East we can
often supply the Ellipsis from such knowledge, as Easterns would supply it naturally.
The teaching of the passage then is that just as the little channels of water in a garden
are turned about by the gardener by the simple movement of his foot, so the kings heart
is as easily turned about by the LORD , whithersoever He wills.
Oh how full of comfort for ourselves, for our friends, for our children, to know this,
and to be assured of it! On that night could not the king sleep ( Est. 6:1 ). A sleepless
night! The kings heart turnedthe law of the Medes and Persians reversedand Israel
delivered. Oh how simple! Let us never again limit His almighty powerfor it is
almighty power that is required to turn the heart of man. We know how difficult it is to
convince even a friend on the simplest matter of fact. But let us remember that the heart
of even an Eastern despot is as easily turned by the LORD s mighty hand as the palgai
mayim are turned by the simple movement of a gardeners foot.
Job 3:23 . Why is light given to a man whose way is hid, and whom God hath hedged
in?
Here the words, why is light given , are correctly repeated from verse 20 . This
expression about giving light is similar to that of seeing the sun ( 6:5 , and 7:5 ). Both
are idioms ( q.v. ) for living or being alive, as is clear from verses 20 , 21 . Wherefore is
light given, i.e. , why is life prolonged, in the case of those who are in misery and long
for death?
The latter part of the verse may be cleared by noting that the word hid, as applied to
a way, differs from that in Ps. 2:12 . In Ps. 2:12 ( avad ) is to lose a way which is
already known. Here, it is ( sathar ) which implies that the way is not known at all.
It hides itself. In this case God has hidden it and it cannot be found.
What good is life, Job complains, to a man if God has completely covered up the
way? The word ( sakak ), rendered hedged in, refers to the way, not to the man,
and means, not hedged in, but covered up (see 38:8 ). It is not the same word as 1:10
(which is ( sook ), to hedge in ), nor as 19:8 , as indicated in the margin (which is
( gadar ) to fence up ).
Ecc. 7:11 , 12 has evidently given some trouble, as is clear from the italics in Text and
margin both of A.V. and R.V.
Wisdom is good with an inheritance: and by it there is profit to them that see the
sun. Margin, as good as an inheritance, yea, better too .
Wisdom is good, as an inheritance is good , and more excellent to them that see the
sun ( i.e. , for living men, see above under Job 3:23 ). For to be in ( , b , which is
ignored by A.V. and R.V. ) the shelter ( , tzel , Gen. 19:8 ; Num. 14:9 ; Ps. 17:9 ) of
wisdom [ is more excellent than to be ] under the shelter ( ) of money; and the
advantage of wisdom is that wisdom preserveth the life of them that possess it.
That is to say, briefly, wisdom is good: and money is good, but wisdom has this
advantage over money; it can preserve life, while an inheritance or money cannot.
Zech. 14:18 . The verse reads in the Hebrew (see margin):And if the family of
Egypt go not up, and come not, not upon them there shall be the plague wherewith the
LORD will smite the heathen that come not up to keep the feast of tabernacles.
Here, there is evidently a figure: because, read with verse 17 , there is not only no
sense, but quite an opposite sense to that which is clearly intended. Our duty is to ask,
What is the figure? For we are not at liberty to suggest an alteration of the Text, or to
make even a free translation of it. The R.V. resorts to the easy method of suggesting in
the margin: The text is probably corrupt. This is a very common practice of
commentators! It never seems to enter their heads that the difficulty lies with themselves.
It would have been more becoming to have said, Our understandings are probably at
fault! The R.V. arbitrarily inserts words, as does the A.V. , and even then both Versions
fail to make sense.
The A.V. says: That have no rain ( marg. , upon whom there is not ).
The R.V. : Neither shall it be upon them ( marg. , shall there not be upon them
the plague? etc.).
The Ellipsis is Correctly and simply supplied by repeating there shall be no rain
from the preceding clause: which, describing millennial days, says:
Whoso will not come up of all the families of the earth unto Jerusalem to worship
the King, the LORD of hosts, even upon them shall be no rain. And if the family of Egypt
go not up, and come not, not upon them [ shall there be no rain ]; * there shall be the
plague, [ aforesaid , verse 12 ] wherewith the LORD will smite the heathen that come not
up to the feast of tabernacles.
Matt. 2:10 . When they saw the star, they rejoiced with exceeding great joy: i.e. ,
When they saw the star [ standing over where the young child was ], they rejoiced. The
words are to be repeated from verse 9 .
Matt. 13:32 . Which indeed is the least of all seeds [ which a man takes and sows in a
field ]; from verse 31 ; i.e. , not the least, absolutely, but relatively, as to those seeds
which are usually sown in the field.
Mark 5:23 . And besought him greatly, saying, My little daughter lieth at the point of
death: I pray thee , come and lay thy hands on her, that she may be healed.
Here the A.V. adds: I pray thee , but it is better to repeat the verb from the
beginning of the verse, and then we may take the other words literally: I beseech thee
earnestly that having come thou wouldest lay on her thy hands, etc.
John 1:18 . No man hath seen God at any time; the only begotten Son, which is in the
bosom of the Father, he hath declared him . Here the sense is to be completed by
repeating the words from the preceding clause, thus: No man hath seen God at any time;
the only begotten Son, which is in the bosom of the Father, he hath [ seen God, and ]
declared [ the Father ].
John 9:3 . Here the Ellipsis is to be supplied from verse 2 . Neither hath this man
sinned, nor his parents [ that he should be born blind ]: but that the works of God should
be made manifest in him. See below ( page 107 ).
Rom. 4:12 . And the father of circumcision to them who are not of the circumcision,
etc.
Here the words are to be repeated from the preceding clause:And the father of the
circumcision [ that righteousness might be imputed ] to them who are not of the
circumcision only, but also walk in the steps of that faith of our father Abraham, which
he had being yet uncircumcised.
* Because Egypt has no rain, as it is, and is therefore thus excepted here.
Rom. 5:3 . And not only so, but we glory in tribulations also, i.e. , And not only do
we [ rejoice in hope of the glory of God ], but we glory also in tribulations. *
Rom. 5:11 . And not only so : i.e. , And not only [ are we saved from wrath
through him ], but we also joy in God [ as our God ] through our Lord Jesus Christ, by
whom we have now received the reconciliation.
It is at this point that the great doctrinal portion of Romans divides into two portions.
It runs from 1:16 to 8:39 . Up to 5:11 the subject is sins: from verse 12 it is sin. Up to
this point the subject is the products of the old nature: from this point it is the old nature
itself. Up to 5:11 it is the fruits of the old tree: from 5:12 it is the old tree itself. Up to this
point we are considered as in the flesh: from this point we are considered as not in the
flesh, but the flesh is in us.
Rom. 7:7 . What shall we say then? [ that ] the law [ is ] sin? God forbid! Nay, I had
not known sin but by (or through) the law; for I had not known lust [ to be sin ] except
the law had said, Thou shalt not covet. But [ I say that ] (from verse 7 ) sin taking
occasion by the commandment, wrought in me all manner of concupiscence ( or desire ).
For without the law sin [ is ] dead.
Rom. 8:23 . And not only they , i.e. , And not only [ every creature groaneth ], but
ourselves also, etc.
Rom. 9:10 . And not only this , i.e. , And not only [ was there that limitation of the
promise to this son ], but when Rebecca also had conceived [ twins ] by one, even by our
father Isaac
. it was said unto her, The elder shall serve the younger.
Rom. 10:8 . But what saith it? The word is nigh thee, even in thy mouth and in thy
heart: that is, the word of faith, which we preach [ is nigh thee ].
1 Cor. 15:42 . So also is the resurrection of the dead. Here instead of using the verb
substantive we must repeat the words from verses 37 and 41 , and then we can preserve
the proper emphasis shown by the position of also:So the RESURRECTION
also of the dead [ is with a different body ]. This preserves the harmony of the whole
argument.
* In the Greek the emphasis is on the verb glory. We GLORY also in tribulations, i.e.
, we not only have them like all other people, but by grace we are able to glory in them.
For the usage of the word also see page 90 .
In the Greek the emphasis is on the word joy. We JOY also in God. See a pamphlet
on the biblical usage of the word Also , by the same author and publisher.
See further, on this, a series of articles in Things to Come commencing September,
1898.
2 Cor. 8:19 . And not that only, i.e. , And not only [ is his praise throughout all the
churches ], but he was chosen * also of the churches to travel with us with this grace (or
gift), etc.
Col. 3:4 . When Christ, who is our life, shall appear. It is a question whether this
Ellipsis should be supplied (as in A.V. and R.V. ) by the verb substantive, or whether the
words should be repeated from the preceding verse, When Christ, [ with whom ] our life
[ is hid ], shall appear, then shall ye also appear with him in glory. Many ancient MSS.,
with Lachmann (margin), Tischendorf, Tregelles, R.V. margin, read your life.
2 Tim. 1:7 . For God hath not given us the spirit of fear; but of power, and of love,
and of a sound mind.
Here, by way of contrast, the words are to be repeated in the second clause: but [
God hath given to us the spirit ] of power, and of love, and of a sound mind.
More properly it should be a spirit, not the spirit, and the fact that a noun is used
(by the figure of Enallage , q.v. ) instead of an adjective, shows us that the emphasis is to
be placed on the adjective. a COWARDLY spirit, ( pneuma deilias );
( deilias ), means timidity, fearfulness, cowardice , and always in a bad sense (see
the verb ( deilia ), John 14:27 . The adjective, Matt. 8:26 . Mark 4:40 . Rev.
21:8 ).
1 John 2:19 . Here the Ellipsis is correctly supplied in the A.V. , they went out .
1 John 5:15 . And if we know that he hear us, whatsoever we ask [ according to his
will ], we know that we have the petitions that we desired of him.
Here the words, according to His will , are to be supplied from the preceding
verse.
Josh. 3:3 . When ye see the ark of the covenant of the LORD your God, and the priests
the Levites bearing it [ going before ], then ye shall remove from your place, and go after
it.
Here the words going before are necessitated, and are to be supplied from the
words that follow go after .
Judges 16:13 , 14 . If thou weavest the seven locks of my head with the web, [ and
fastenest them with a pin in the beam (from verse 14 ), then shall I be weak and be as
another man (from verses 7 and 11 )]: and she fastened it with the pin, etc. The Arabic
and Vulgate Versions supply these words to complete the sense. See Appendix C .
1 Sam. 16:7 . The LORD said unto Samuel, Look not on his countenance, or on the
height of his stature; because I have refused him: for the LORD seeth not as man seeth;
for man looketh on the outward appearance (Heb. on the eyes ), but the LORD looketh on
the heart.
Here the verb seeth is correctly repeated from the succeeding clause. It is not
necessary to repeat the LORD , though it is true, and greatly beautifies the English. It
may be simply for it is not as man seeth, or, for I see not as man seeth, which comes
to the same thing.
1 Kings 3:12 . Lo, I have given thee a wise and understanding heart; so that there was
none like thee before thee, neither after thee shall any arise like unto thee, i.e., among
the kings , which words follow in verse 13 . See also 10:23 .
1 Kings 14:15 . For the LORD shall smite Israel, [ shaking him ] as a reed is shaken in
the water.
1 Chron. 4:7 . And the sons of Helah were , Zereth, and Jezoar, and Ethnan, [ and
Coz ]: supply from verse 8 .
Also, in chap. vi., at end of verse 27 , supply Samuel his son from verse 28 . *
In chap. xxv. at end of verse 3 add and Shimei from verse 17 , where he is named.
In verse 3 only five out of the six are named. In the A.V. and R.V. Shimeis name is
supplied in the margin.
Neh. 5:2 . For there were that said, We, our sons, and our daughters, [ being ] many, [
are mortgaged ], supply from verses 3 , 4 , 5 .
Job 20:17 . Here the word floods means, as in the margin and R.V. , streaming or
flowing, and belongs to the word brooks. But it must be repeated also before the word
* In this verse there is a strange confusion. Samuels or Shemuels firstborn was Joel, see
verse 33 . Vashni ( ) is not a proper name, but means the second. And the verse
reads, And the sons of Samuel, the firstborn [ Joel , verse 33 ], the second Abiah. See 1
Sam. 8:2 , and see also above, page 5 .
rivers, thus:He shall not see the flowing rivers, the flowing brooks of honey and
butter.
Job 38:19 . The Ellipsis is to be supplied thus:Where is the way [ to the place
where ] light dwelleth? and as for darkness, where is the place thereof?
Ps. 35:16 . With hypocritical mockers in feasts, i.e. , repeating the latter words of the
former sentence.
With hypocrites [ at feasts ], mocking at the feast, i.e. , like parasites who, for the
sake of their belly, flatter others.
Prov. 13:1 . A wise son heareth his fathers instruction: but a scorner heareth not
rebuke. Here the Ellipsis is plain, and is correctly supplied in the A.V.
Isa. 19:11 . How say ye unto [ the wise ] Pharaoh, I am the son of the wise? etc.
Isa. 31:5 . As birds flying, so will the LORD of hosts defend Jerusalem.
Here the word birds is feminine. It refers therefore to female birds, and to maternal
love: As mother-birds fluttering (see Deut. 32:11 ), or as fluttering birds [ defend their
young (from the next clause)] so will the LORD of hosts defend Jerusalem.
Hab. 2:3 . For the vision [ is deferred ] for an appointed time, which word is clearly
implied in the following sentence. See also Mal. 1:10 .
Luke 1:17 . And [ the hearts of the ] disobedient to the wisdom of the just.
Luke 22:36 . The Greek reads, He that hath not, let him sell his garment and buy a
sword. Here the A.V. boldly, correctly, and idiomatically supplies the Ellipsis in the first
member from the following sentence:He that hath no sword, let him sell his garment
and buy one (see on Luke 22:37 above).
John 6:32 . Moses gave you not that bread from heaven, i.e. , that [ true ] bread,
from the succeeding clause: But my Father giveth you the true bread from heaven.
John 6:35 . I am the bread of life: he that cometh to me shall never hunger; and he
that believeth on me shall never thirst. The exquisite English of this can never be
improved. As an idiomatic version it is perfect. The R.V. in attempting a more literal
translation is very lame: not hunger and never thirst. If we are to be literal, we must
supply the Ellipsis by repeating the word ( p pote ), at any time , from the end of
the verse. Both Versions practically ignore it by including it in the word never.
He that cometh to me shall in no wise hunger [ at any time ]; and he that believeth
on me shall in no wise thirst at any time, i.e. , never, as expressed thus in both
sentences in the A.V.
It is very instructive to note that the negative here is most emphatic, a doubled
negative, which signifies, by no means, in no wise, in no case; and it is very solemn to
notice that whenever it was used by man, man was never able to make good his
asseveration, e.g., Peter , in Matt. 16:22 , said, This shall not be unto thee, but it was.
Again in 26:35 he said, Yet will I not deny thee, and in Mark 14:31 , I will not deny
thee in any wise, but Peter did deny the Lord Jesus! His enemies , in John 11:56 ,
declared, He will not come to the feast, but He did! Peter , in John 13:8 , declared,
Thou shalt never wash my feet, but Jesus did! Thomas , in John 20:25 , declared, I
will not believe, but he did, and that without fulfilling his condition! * On the other
hand, how sure, how true, how certain are the declarations of the Lord Jesus when made
with this same positiveness. Among others note:
Matt. 5:18 . One jot or one tittle shall in no wise pass from the law till all be
fulfilled.
Matt. 5:20 . Except your righteousness exceed the righteousness of the scribes
and Pharisees, ye shall in no case enter into the kingdom of heaven.
Luke 22:34 . The cock shall not crow this day. John 13:38 .
John 6:37 . Him that cometh unto me, I will in no wise cast out, i.e. , no never,
no never cast out.
Heb. 8:12 . Their sins and their iniquities will I remember no more, i.e. , in no
wise will I remember any more.
* In all this we have a solemn warning to let our yea be yea, and our nay nay ( Matt. 5:37
).
*
John 9:2 . And his disciples asked him, saying, Master, who did sin, this man [ that
he is blind ], or his parents, that he was born blind? (See above, page 101 ).
John 12:25 . He that loveth his life shall lose it; and he that hateth his life in this
world shall keep it unto life eternal.
Here two expressions are to be repeated from the latter clause, in the former:He
that loveth his life [ in this world ] shall lose it [ unto eternity ].
Acts 2:3 . And there appeared unto them cloven tongues like as of fire, and it sat upon
each of them, i.e., the Holy Spirit , as is clear from the next verse.
The verse may be rendered:And there appeared unto them, distributed, tongues
like as of fire; and he [ the Holy Ghost ] sat (or dwelt) upon each of them. The tongues
were not divided into two parts, as suggested by the popular term cloven tongues, but
they were divided, or distributed, among the Twelve.
Acts 7:59 . And they stoned Stephen, calling upon God , and saying, Lord Jesus,
receive my spirit.
The Greek reads, calling upon and saying. There is evidently an Ellipsis after the
verb calling upon, which the A.V. supplies with the word God . The R.V. supplies
the word Lord .
The meaning is clear, that Stephen being full of the Holy Ghost addressed his prayer
to Christ, and his words were Lord Jesus, receive my spirit. Both words must therefore
be repeated thus:calling upon the Lord Jesus and saying [ Lord Jesus ] receive my
spirit. By this Ellipsis the emphasis is thrown on the act of invocation and shows that
this act of prayer was addressed to the Lord Jesus, i.e. , Lord, who art Jesus: or, Jesus
who art the Lord.
Where two substantives are placed together in the same gender, number and case, the
latter is in apposition to, and is explanatory of the former; or, there is an Ellipsis of the
words of explanation, that is to say, or that is. Sometimes this is supplied by the A.V.
and sometimes it is not. See Deut. 22:8 , a damsel that is a virgin. Judges 11:1 , margin,
a woman an harlot . Gen. 13:8 , margin, men brethren . Num. 32:14 , an increase
of sinful men, the Hebrew reads:an increase of men who are sinners. Matt. 18:23 ,
a certain King; Greek, a man that is a King, as in 20:1 , where the Ellipsis is
For other examples see John 4:14 ; 8:12 ; 10:28 . Rom. 4:8 . 1 Thess. 4:15 ; 5:3 . Heb.
10:17 . 2 Pet. 1:10 . Rev. 3:12 , etc.
All these are the immutable promises and purposes of the living God, and though we
are to cease from man, whose breath is in his nostrils, the word of the Lord endureth
for ever. See further under the figure called Repeated Negation , below.
supplied, a man that is an householder. Luke 2:15 , margin, 24:19 , a prophet; Greek,
a man that is a prophet. Acts 2:29 , men and brethren; Greek, Men who are
brethren, and verse 22 , men of Israel; Greek, men who are Israelites. So here, Acts
7:59 , Lord, who art Jesuscompare Rev. 22:20 .
Rom. 2:12 . For as many as have sinned without law, shall perish also without [ being
judged by ] law: and as many as have sinned in the law (or under law) shall be judged by
the law.
Rom. 2:28 , 29 is an elliptical passage in the Greek, which the A.V. covers by a free
translation.
Adhering to the order and literal meaning of the words in the original, we must
translate and supply as follows:
For not he that [ is a Jew ] outwardly, is a Jew, neither that which [ is circumcision ]
outwardly in the flesh, is circumcision; but he that [ is a Jew ] inwardly, is a dew, and
circumcision of heart in the spirit and not in the letter [ is circumcision ].
Rom. 4:13 . This verse is translated very freely in the A.V. Following the R.V. , we
may supply the Ellipsis from the end of the verse, which it has missed:For not through
[ righteousness of ] law was the promise [ made ] to Abraham, or to his seed, that he
should be the heir of the world, but through righteousness of faith.
Rom. 5:16 . Also not as [ the judgment or sentence came ] through one that sinned [ is
] the free gift: for the judgment ( ) [ was ] after one [ transgression ] unto
condemnation ( ); but the free gift is after many offences unto ( i.e. ,
a righteous acquittal). (See below, page 111 ).
1 Cor. 1:26 , 27 . For ye see your calling, brethren, how that not many wise men after
the flesh, not many mighty, not many noble are called , but God hath chosen the foolish
things of the world to confound the wise, etc.
Here the words are called are repeated from the preceding clause, but are
chosen, i.e., to confound , etc., might be supplied from the succeeding clause. (See
above page 58 ).
1 Cor. 5:4 , 5 . we must supply in verse 4 the verb to deliver from verse 5 :
[ To deliver ] in the name of our Lord Jesus Christ (ye, and my spirit, being gathered
together, with the power of our Lord Jesus Christ), to deliver [ I say ] such an one unto
Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord
Jesus.
1 Cor. 6:12 . All [ meats (from verse 13 )] are lawful unto me [ to eat ], but all are not
profitable; (see 10:33 ) all [ meats ] are lawful for me [ to eat ], but I will not be brought
under the power of any [ meat ]. Compare 10:23 .
1 Cor. 14:22 . But prophesying [ is for a sign (from previous sentence)] not for them
that believe not, but for them which believe.
1 Cor. 15:47 . The first man is of the earth, earthy: the second man, the Lord from
heaven, [ is heavenly (from verse 48 ). See above on Acts 7:59 , as to these two nouns,
the second man [ who is ] the Lord.
2 Cor. 5:10 . That every one may receive the things done in his body, according to
that he hath done, whether good or bad.
Here the verb done is correctly supplied from the succeeding clause.
Eph. 2:1 . There is evidently an Ellipsis in this verse; which has been variously
supplied by translators; the usual mode being to Supply the words from a succeeding
clause (verse 5 ) as in the A.V. So in the R.V. , did he quicken. But it is worth
consideration whether it may not be supplied from 1:19 , 20 , the exceeding greatness of
his power to us-ward, who believe, according to the working of his mighty power, which
he wrought in Christ when he raised him from the dead
. and you [ when you were
raised in Him, and quickened with Him ] were dead in trespasses and sins, etc.
It may also be supplied by repeating the verb from 1:23 , Which is his body, the
fulness of him which filleth all [ his saints ] with all [ spiritual gifts ]. And you [ hath he
thus filled ] who were dead in trespasses and sins (chap. 2:1 ): , and
you when ye were, must be compared with verse 5 , , and we when
we were. This points to the use of the verb quickened in each case.
Phil. 3:13 . Brethren, I count not myself to have apprehended [ the prize (from verse
14 )]: but this one thing I do , forgetting those things which are behind [ me ], and
reaching forth unto those things which are before [ me ], etc.
2 Tim. 1:5 . When I call to remembrance the unfeigned faith that is in thee.
There is no verb in the Greek, and the words that is should have been placed in italics
. The Greek reads, Taking remembrance of the unfeigned faith [ dwelling in thee (from
the succeeding clause)], which dwelt first in thy grandmother Lois, and thy mother
Eunice, and I am persuaded that [ it dwelleth ] in thee also. Here it is repeated from the
preceding clause.
Tit. 2:2 . That the aged men be sober, grave, etc. Supply the verb exhort from
verse 6 here, and also in verses 4 and 9 :[ Exhort ] that the aged men be sober, etc.
Heb. 8:1 . We have such an high priest, who is set on the right hand of the throne of
the Majesty in the heavens, i.e. , such a high priest [ as became us ] (from 7:26 ).
An abbreviated form of expression, in which an Ellipsis in the first of two members has
to be supplied from the second, and at the same time an Ellipsis in the second member
has to be supplied from the first.
Simple Ellipsis puts one member, and leaves the other to be inferred.
Complex Ellipsis puts two members, and implies two others, and these two are
interchanged. Hence this figure has been called Semiduplex Oratio , i.e. , semi-double
discourse.
Prov. 10:1 . A wise son maketh a glad father: but a foolish son is the heaviness of his
mother.
Here the word father in the former clause is to be understood in the latter; and the
word mother in the latter clause is to be understood in the former. For a wise son is a
joy to a mother as well as to a father, and a foolish son is a heaviness to a father as well
as to a mother.
Matt. 23:29 . Woe unto you, scribes and Pharisees, hypocrites! because ye build the
tombs of the prophets, and garnish the sepulchres of the righteous.
Here the word build refers also to the sepulchres of the latter clause; and the
word garnish refers also to the word tombs of the former clause.
I.e. , ye not only build the tombs of the prophets, but ye garnish them: ye not only
garnish the sepulchres of the righteous, but ye build them.
Rom. 5:16 . And not as it was by one that sinned so is the gift: for the judgment was
by one to condemnation, but the free gift is of many offences unto justification.
There is evidently an Ellipsis here, as is shown by the italics employed in the A.V.
and the R.V. But the question is, Is the omission correctly supplied? We submit the
following, treating the first clause as a complex Ellipsis:
And not, as [ the judgment came ] by one that sinned, [ does ] the free gift [ come by
one who was righteous ]: for the judgment [ was death ] after one [ offence ] to
condemnation, but the free gift [ is pardon ] after many offences, unto justification; i.e. ,
Adam brought the judgment of death by one sin, Christ by bearing that judgment, brought
life and pardon for many sins. (See above, page 108 ).
Rom. 10:10 . With the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation.
Ps. 1:6 . For the LORD knoweth the way of the righteous; but the way of the ungodly
shall perish.
In the former sentence we have the cause , in the latter the effect . But both effect and
cause are latent in each statement: The LORD knoweth the way of the righteous [ and it
shall not perish ], but [ the LORD knoweth ] the way of the ungodly [ and it ] shall perish.
Ps. 42:8 . The LORD will command his loving kindness in the daytime and in the
night his song shall be with me.
Here the Ellipsis is insufficiently supplied by the words, shall be . The Ellipsis is
complex, and to be understood thus:The LORD will command his loving kindness [ and
his song with me ] in the daytime, and in the night also [ he will command his loving
kindness and ] his song.
Isa. 32:3 . And the eyes of them that see shall not be dim, [ and they shall see ]: and
the ears of them that hear shall [ not be dull, but ] hearken.
John 5:21 . For like as the Father raiseth up the dead, and quickeneth them; even so
the Son quickeneth whom he will.
Here the Ellipsis is treated as being Simple, instead of Complex, and is supplied by
the word them . But the words raiseth up the dead in the former clause are latent in
the latter, while the words whom he will in the latter clause are latent in the former,
thus:
For as the Father raiseth up the dead, and quickeneth [ whom he will ]; even so the
Son [ raiseth up the dead, and ] quickeneth whom he will].
Or according to the Greek, So THE SON also.
John 8:28 . I do nothing of myself; but as my Father hath taught me, I speak these
things; i.e. , Of myself I do nothing [ nor speak ]; but I speak these things as the Father
hath taught me, [ and I do them ].
John 14:10 . The words that I speak unto you I speak not of myself: but the Father
that dwelleth in me, he doeth the works.
John 17:26 . And I have declared unto them thy name, and will declare it: that the
love wherewith thou hast loved me may be in them, and I in them, i.e. , And I have
declared to them thy name, and will declare [ thy love ]: that the love wherewith thou hast
loved me may be in them, and I [ and my love ] may be in them.
Rom. 6:4 . Therefore we are buried with him by baptism into death: that like as Christ
was raised up from the dead by the glory of the Father, etc.
The complex Ellipsis here may be thus worked out: Therefore we are buried with
him by His baptism-unto-death [ and raised again from the dead ], that like as Christ was
[ buried and ] raised again from the dead by the glory of the Father, even so we also
should walk in newness of life. (See pages 18 , 19 , on the context of this passage).
Heb. 12:20 . And if so much as a beast touch the mountain, it shall be stoned, or
thrust through with a dart. In Ex. 19:13 , the text is, There shall not a hand touch it, for
he shall surely be stoned or shot through with a dart; whether it be man or beast, he shall
not live.
Here the man was to be stoned and the beast shot. In the MSS. words have been
gratuitously inserted by transcribers to make sense, in ignorance of the complex Ellipsis.
The sense is made clear thus:
And if so much as [ a man or ] a beast touch the mountain[ if a man touch ] it, he
shall be stoned [ and if a beast touch it, it shall be ] thrust through with a dart.
FALSE ELLIPSIS
THERE are not only many instances where the Ellipses which exist in the original have
been incorrectly supplied in the translation: but there are cases also of italics being
inserted, where there is really no Ellipsis in the original.
In these cases the italics have been necessitated by the faulty translation, and not by
the Text.
Gen 37:12 , 13 . And his brethren went to feed their fathers flock in Shechem. And
Israel said unto Joseph, Do not thy brethren feed the flock in Shechem?
The Massorah gives the words rendered their fathers flock as one of the fifteen
dotted words, * i.e. , words which ought to be cancelled in reading, though they have not
been removed from the Text. If these words are removed, then the inference is that they
had gone to feed themselves and make merry, and the words the flock in verse 13
need not be inserted in italics.
Num. 16:1 . The last word men is necessitated by having put the verb took out of
its place. There is no Ellipsis. The verse reads that Korah
and Dathan and Abiram
and On took the sons of Reuben. Or that Korah
took Dathan
and Abiram
and
On, the son of Peleth, the son of Reuben.
Deut. 29:29 . The secret things belong unto the Lord our God, but those things which
are revealed belong unto us and to our children for ever, that we may do all the words of
this law.
The italics thus supplied make excellent sense in English, but this is not the sense of
the Hebrew.
The Massorah gives the words, to the LORD our God, as being one of fifteen
examples in which the words are dotted and which are therefore to be cancelled in
reading. If these words be removed the sense will be, The secret things and the
revealed things are for us and for our children for ever, that we may do all the words of
this law, i.e. , the secret things which have not been, but will yet be revealed. Compare
chap. 30:1114 .
Deut. 32:34 , 35 . Here, in verse 35 , the word belongeth is inserted in italic type
through reading the Hebrew ( lee ) as being the preposition and pronoun to me . But
the ( yod ) is really the abbreviation of the word ( y m ) day , * as is clear from the
Targum of Onkelos, the Samaritan Pentateuch, and the Septuagint translation Taking,
then, ( lee ) as being an abbreviation of ( lyom ) for the day , the four lines form
* See Ginsburgs Introduction , pp. 320, 325. Also The Massorah , by the same author
and publisher.
According to the Samaritan Pentateuch and the Septuagint Version and a few MSS.
See Ginsburgs Introduction , pp. 370, 572.
* See Ginsburgs Introduction , Part II., chap. v., pp. 165170.
an alternate correspondence: the first line reading on consecutively with the third, and the
second with the fourth, thus:
a Is not this laid up in store with me,
b Sealed up in my treasuries
Sealed up in my treasuries for the time when their foot shall slide?
The word ( ly m ), for the day , corresponds with ( lath ), for the time .
The R.V. renders the last two lines, Vengeance is mine and recompense, at the time
when their foot shall slide.
Josh. 24:17 . For the LORD our God, He it is that brought us up and our fathers out of
the land of Egypt. Here the two words it is are supplied in italics, because it is not
observed that there is an Homoteleuton § ( q.v. ) in the Hebrew Text; i.e. , the Scribe
having written the word He omitted the next word is God, his eye going back to a
second He which follows it. This is clear from the fact that the words is God are
preserved in the Septuagint translation.
The passage therefore reads, For the LORD our God, He is God, He brought us up,
etc., thus emphasizing the pronoun He by Repetition ( q.v. ).
1 Sam. 24:9 , 10 . David said to Saul
some bade me kill thee, but mine eye spared
thee. The Hebrew Text as it now stands is ( vattachas ) but she spared thee . This
yields no sense, so the A.V. and R.V. have followed the Vulgate and inserted mine eye
in italics. But Dr. Ginsburg points out * that in all probability in the transcription of the
Text from the ancient Phnician characters into the square characters, (which is ) was
mistaken for (which is ) and so , she spared , was written instead of ,I
spared . There can be no question that this was the primitive reading as it is preserved in
the LXX. Chaldee, and Syriac.
Here the words supplied are manifestly incorrect. It should be, He commanded them
to teach the children of Judah The Bow, or [ this Song of ] The Bow, behold, it is
written in the book of Jashar, i.e., the upright , a book of national songs, probably, but of
which nothing is known. It is clear that this song of Davids had not already been written
in that book, but he gave directions that it should be there written. See also Josh. 10:13 .
2 Sam. 1:21 . For there the shield of the mighty is vilely cast away, the shield of Saul,
as though he had not been anointed with oil.
The italics are wrongly supplied through not knowing that ( blee ) not should be
( klee ) weapons .
The A.V. is a loose paraphrase. The R.V. indicates the difficulty. In the Eastern
Recension the words are divided differently from the Textus Receptus , and should be
rendered,
Now the men divined and hasted [ i.e. , by Hendiadys ( q.v. ) quickly divined ( his
drift )] and they pressed whether it was from him, and they said, etc.
Neh. 4:12 . They said unto us ten times, from all places whence ye shall return unto
us, [ they will be upon you ], margin, that from all places ye must return to us .
This is the reading of the first Edition of the Hebrew Bible, Soncino, 1488; also of the
Syriac and Arabic Versions, and the Chaldee paraphrase. The mistake of for could be
easily made.
It appears that it is not a case in which the apodosis is to be supplied, but it may be
taken literally. They said unto us ten times, From all places ye shall return unto us.
Ps. 1:4 . The ungodly are not so. Lit., Not so the ungodly.
Thus:
present.
A 13 . The godly
B 4 , 5 . The ungodly
future.
A 6 . The godly
B 6 . The ungodly
The godly.
A a 1 . Their blessing (not standing with the ungodly now)
Their way.
b 2 . Their character
c 3 . Comparison
The ungodly.
Their way.
B b 4 . Their character
c 4 . Comparison
a 5 . Their punishment (not standing with the godly in the judgment)
Therefore verse 4 corresponds with verse 2 ; and verse 2 must be understood , if not
supplied, thus:Not so the ungodly: their delight is not in the law of the LORD , neither
do they meditate in His law, etc.
Ps. 2:12 . And ye perish from the way. R.V. and ye perish in the way.
Ps. 10:3 . For the wicked boasteth of his hearts desire, and blesseth the covetous
whom the LORD abhorreth. Margin, and the covetous blesseth himself, he abhorreth the
Lord .
The struggles of the Revisers to make sense of the present Hebrew Text may be seen
in their rendering:
For the wicked boasteth of his hearts desire, and the covetous renounceth, yea ,
contemneth the LORD . Margin, and blesseth the covetous, but revileth the LORD .
The simple fact is that this is one of the passages altered by the Sopherim through a
mistaken reverence, in order to avoid the uttering of the words involving a curse on
Jehovah. But in this case, having altered he blasphemeth into he blesseth, the word
blesseth they did not remove it from the text. Hence both words now stand in the
printed text, which is as follows:
For the wicked boasteth of his hearts desire; and the robber blesseth, blasphemeth
the LORD . *
If we simply remove the word blesseth, we have the primitive text without more
ado, and have no need to supply any Ellipsis .
Ps. 19:3 . There is no speech nor language, where their voice is not heard.
Here the word where seems to be unnecessarily supplied. The R.V. omits it. The
sense appears to be, as expressed in the margin, without these their voice is heard. That
is to say, with regard to the heavens [ they have ] no speech nor language; their voice is
Ps. 27:13 . I had fainted unless I had believed to see the goodness of the LORD in the
land of the living.
The words, I had fainted , both in the A.V. and R.V. , are an arbitrary addition in
order to make sense.
The difficulty arises from disregarding the fact that the word unless is dotted in the
printed text, and should be cancelled in reading. It is cancelled in the LXX. Syriac and
Vulgate, and the clause should be rendered:
I believe that I shall see the goodness of the LORD in the land of the living. *
Ps. 68:16 . Why leap ye, ye high hills? This is the hill which God desireth to dwell
in.
Here, by taking ( ratzad ) as meaning to leap , the sense has been obscured, and
then the attempt is made to clear it by the use of the italics.
occurs only here, and is an Arabic word, which means to look askance at , or to
envy , and the verse reads naturally: Why do ye envy, O ye high hills, the hill God
desired for His seat? i.e. , Sinai, see verse 17 . The R.V. agrees with this.
Ps. 69:4 . They that would destroy me, being mine enemies wrongfully.
The Syriac supplies a letter ( ), thus giving the reading, more than my bones ,
instead of they that would destroy me being , etc. So that the verse reads:
They that hate me without a cause are more than the hairs of my head;
They that are mine enemies falsely are more than my bones.
Ps. 69:20 ( 21 ). I looked for some to take pity, but there was none; and for
comforters, but I found none.
Translated more closely with the Chaldee, Septuagint, Syriac, and Vulgate, we may
dispense with the italics:
I looked for a sympathizer, but there was none. And for comforters, but I found
none.
See The Witness of the Stars (by the same author and publisher), pp. 46.
* See Ginsburgs Introduction , p. 333.
Ps. 75:5 ( 6 ). Lift not up your horn on high: speak not with a stiff neck.
Here, owing to the fact that quiescent letters are sometimes inserted and sometimes
omitted in the Heb. text, the ( aleph ) is inserted in the word ( btzur ) rock ,
making it ( btzavvahr ) neck . The LXX. evidently read it as rock , without the
aleph , and the passage ought to read without the italics:
Do not exalt your horn toward heaven, nor speak arrogantly of the Rock.
Ps. 118:5 . I called upon JAH in distress: Jehovah answered me, and set me in a large
place. According to the Western Recension of the Heb. text (which the Textus Receptus
follows) ( Bammerchavyah ) is one word, and means in a large place , and
hence, with freedom or with deliverance (compare Hos. 4:16 , Ps. 31:8 ). But according to
the Eastern Recension the reading is presented in two words , * and the verse
should be rendered:
It will be noted that both the A.V. and R.V. ignore the Textus Receptus , and not only
divide the word into two, but remove it from the end to the beginning of the line.
Consequently they have to supply the sense with the italics, and set me .
Ps. 126:3 . Whereof we are glad. Here the word whereof is unnecessary.
a 3 . Our gladness.
Or fully thus:
a 2 . Then was our mouth filled with laughter and our tongue with singing.
b 2 . Then said they among the heathen, The LORD hath done great things for
them.
a 3 . We are glad.
Ps. 127:2 . It is vain for you to rise up early, to sit up late, to eat the bread of sorrows;
for so he giveth his beloved sleep.
Here the word for is unnecessarily introduced, creating a confusion of thought and
hiding the meaning. Translated correctly, the sense is perfect without any human
addition. The word so, is thus, in this manner . It refers to what follows, viz. , to the
Lords way of giving in contrast to mans way of works. Gods spiritual blessings are
not obtained by incessant labourrising early and sitting up late, nor by painful and
sorrowful effort. Thus He giveththis is the way He giveth to His belovedHow?
sleeping or while they sleep. ( sheynah ) is an adverbial accusative, meaning in
sleep .
It was in this way He gave His wondrous gifts to Solomon. His name was ( )
Yedidiah , i.e., beloved of Jehovah ( 2 Sam. 12:25 ). The word here is also Yedeed,
i.e., beloved . And this Psalm relates to Solomon, as we learn from the Title. Solomon
knew by a blessed experience how God gave to him His richest blessings while he was
sleeping ( 1 Kings 3:315 ). Even so He gave to Adam a Bride ( Gen. 2:21 , 22 ); to
Abram, the everlasting Covenant ( Gen. 15:1216 ), and to Jedidiah His beloved,
wisdom, riches and honour. Thus He giveth to His beloved while they sleep when they
are helpless and are unable to put forth any effort of works, by which to earn the blessing,
and in which the flesh might glory before God. ( 1 Cor. 1:29 .)
* Rom. 11:6 .
Tit. 3:5 .
Rom. 3:24 . Being justified freely by His grace. The word freely here is the same
word ( ) d rean as in John 15:25 , where it is rendered without a cause. (They
hated me without a cause). There was absolutely no cause why our blessed Lord Jesus
This is the source whence all our blessings come.
The second and fourth lines are the intensification of the first and third.
The R.V. renders the last line, A very flame of the LORD .
Ezek. 22:20 . As they gather silver, and brass, and iron, and lead, and tin, into the
midst of the furnace, to blow the fire upon it, to melt it: so will I gather you in mine anger
and in my fury, and I will leave you there and melt you.
It will be noticed that this last sentence is a non sequitur , both as to rhythm and
parallelism. The R.V. is no clearer: And I will lay you there.
b to blow
c to melt it:
a So will I gather
It will be seen how the words, I will leave, mar this structure.
Hos. 4:7 . As they were increased, so they sinned against me: therefore will I change
their glory into shame.
The word therefore is inserted by the translators; who did not know that this is one
of the eighteen emendations of the Sopherim by which the primitive text, my glory,
by the change of one letter ( for ) became their glory, and the first person became
the third. The original text stood:
A like alteration was made in Jer. 2:11 , and very anciently; for it is followed by the
LXX. , the ancient versions, and A.V. and R.V. It should be my glory, not their
glory.
Jonah 3:9 . Who can tell if God will turn and repent, and turn away from his fierce
anger, that we perish not?
Here it is not necessary to put the word if in italics. The Hebrew idiom, in the
formula or expression ( mee y deah ) means who knoweth? in the sense of no
Ralph Venning * beautifully expresses the theology of this and similar passages in
the following lines:
The primitive text was, Ye have cursed me with a curse. The active was changed
into the passive by putting for .
Matt. 20:23 . To sit on my right hand, and on my left, is not mine to give, but it shall
be given to them for whom it is prepared of my Father.
This supply of the Ellipsis has caused much confusion. The R.V. also unnecessarily
inserts but it is for them for whom it is prepared of my Father.
The passage reads:To sit on my right hand, and on my left, is not mine to give but
[ it is already given ] to them for whom it is prepared of my Father.
Mark 11:13 . And seeing a fig-tree afar off having leaves, he came, if haply he might
find anything thereon: and when he came to it, he found nothing but leaves; for the time
of figs was not yet .
The last clause, by the figure of HYPERBATON ( q.v. ), is put out of its grammatical
order; for the purpose of calling attention to it, and to complete the structure (see below).
Naturally, it would follow the word thereon. The word for introduces the explanation
of if haply. It does not give the reason why He found nothing, but the reason why it
was doubtful.
The R.V. translates literally, for it was not-the season of figs: but still leaves the
difficulty of Jesus going to find figs when it was not the fig-season.
The Lord went to see if consequently ( ) he might find anything thereon. It
was if consequently, because it was not the proper season of figs ( , suka : not
, olunthoi , as the others were called, and for which He sought).
We must also remember that in the East all fruit trees were enclosed in gardens, and
had an owner. This tree, though, by the roadside ( Matt. 21:19 ) must have been enclosed,
and as it grew over the wall, passers by might partake of the fruit. But the owner had
probably shaken the fruit off, or gathered it himself, and hence deserved the judgment
which came upon him (see Lev. 19:9 , 10 ; 23:22 . Deut. 24:1921 ). This is one of the
two miracles of destruction wrought by Jesus: and we know that in the other case the
owners of the swine were justly punished.
The miracle has its prophetic teaching for us. In the preceding verse we read how
Jesus went into the temple, and looked round about upon all things, and went out to
Bethany. In the morning He destroyed this tree on His way to the cleansing of the
Temple; after which (verse 17 ) He taught them, saying, Is it not written, My house shall
be called a house of prayer for all the nations? but ye have made it a den of robbers (
* It is interesting to note that in modern Greek, the word ( kairos ), season , has
come to mean weather ; while ( chronos ) time , is now used not merely of
time, but year .
R.V. ). The fruit of such a tree was for all who passed by ( Deut. 23:24 ): but it did not
answer its end, and it was destroyed. In like manner that House, which through the greed
of man had failed to fulfil its purpose, Would be destroyed as that fig-tree had been.
The verse then reads thus: And seeing a fig-tree afar off, having leaves, he went if
consequently anything [ i.e. ( olunthoi ), dried figs ] he should find on it:
for it was not the time of figs ( , suka ): and oncoming up to it, nothing found he
save leaves. The explanatory clause (though it belongs to the former clause, as here
rendered) is put last to complete the structure which is as follows:
B having leaves,
C a he came,
b he found nothing
B Leaves.
C a Coming.
b Finding.
C a Coming.
b Finding.
B Leaves.
A Figs.
John 8:6 . Here the A.V. has given an addition which pertains rather to the expositor
than to the Translator:
But Jesus stooped down, and with his finger wrote on the ground as though he heard
them not .
It is impossible to know all the motives of the Lord Jesus in this act; but, judging
from Eastern habits of to-day, there was a silent contempt and an impressive rebuke
implied in this inattention to their insincere charge.
Rom. 12:3 . For I say, through the grace given unto me, to every man that is among
you, not to think of himself more highly than he ought to think.
It is a question here, whether the thinking ought to be limited by the insertion of the
words of himself (
hyperphrone ) occurs only in this passage, and it means to think more than one ought ,
not merely of ones self, but of anything. It denotes especially a highmindedness about
any subject , which makes one proud, arrogant, boastful or insolent. Indeed, there is in
this verse another figure, or peculiar form of words, called PAREGMENON ( q.v. ), where
several words of a common origin are used in the same sentence. This figure is used for
the purpose of calling our attention to the statement so as to emphasize it. The words can
be only inadequately expressed in translation: For I say, through the grace given unto
me, to every man that is among you,
hyperphronein ) than he ought to THINK ( phronein ), but to THINK (
, phronein ) so as to THINK -soberly ( s phronein ), according as
to each one [ of you ] God hath distributed [ his ] measure of faith.
The verses which follow show that God has dealt out spiritual gifts in different
measures (verse 6 ), and that he who has a larger measure than another is not on that
account to be proud, or to think on any subject beyond his own measure of faith.
2 Cor. 6:1 . We then, as workers together with him , beseech you also, &c.
The insertion of the words, with him , here, and in the R.V. also, gives a totally
false view of our position as workers. The sense is quite complete without any addition
whatever. We are not fellow-workers with God, but with our brethren; with you , not with
him , should be the words supplied, if any. The verse reads: But working together (or as
fellow-workers with you ), we exhort also that ye receive not the grace of God in vain.
Gal. 3:24 . The law was our schoolmaster to bring us unto Christ.
Here there is no need to introduce the words, to bring us , the sense being complete
without them: ( eis ), unto , is used in its well-known sense of up to , or until . See
Phil. 1:10 , That ye may be sincere and without offence till the day of Christ. Eph. 1:14
, Which is the earnest of our inheritance until the redemption of the purchased
possession.
That is to say, until Christ came and brought justification by free, pure, and true
grace, the Law, like a tutor, kept them under restraint; and is here in entire contrast to that
liberty wherewith Christ hath made His people free (see chap. 5:1 , and John 8:36 . Rom.
8:2 ).
Gal. 3:20 . Now a mediator is not a mediator of one; but God is one.
Here the A.V. and R.V. both repeat the noun mediator, which only introduces
confusion. The sense is clear without it.
Now a mediator is not of one [ party ]: i.e. , there must be two parties where there is
a mediator; for he is a person who stands between the two others. Now when God gave
the promise to Abram ( Gen. 15:921 ), there was only one party; for God caused Abram
to fall into a deep sleep, and He Himself was onethe One who, alone, was thus the
one party to this glorious covenant; which is therefore unconditional, and must stand for
ever.
Heb. 2:16 . For verily he took not on him the nature of angels.
The Greek is, For verily he taketh not hold of angels, but of the seed of Abraham he
taketh hold, i.e. , to redeem them, hence he had to partake of the nature of Abrahams
seed; but this is in verse 17 , not 16 .
Heb. 4:15 . But was in all points tempted like as we are, yet without sin, i.e. , but
was tried according to all things, according to our likeness, apart from sin.
Heb. 12:2 . Looking unto Jesus, the author and finisher of our faith. There is no
Ellipsis here, but both the A.V. and R.V. have supplied the word our, which introduces
quite a different thought into the passage.
It is evident that it is not our faith, but faith itself.
In the preceding chapter we have many examples of faith. Each one exhibits some
particular aspect of faith in its perfection. For example; in Abel, we have the most perfect
example of faith in connection with worship: in Enoch the most perfect example of
faiths walk: while in Noah, we have the most perfect example of faiths witness , and so
on through the chapter; the historical order corresponding with the theological and
experimental order. Each is like a portrait in which some particular feature is perfect:
while the chapter concludes with two groups of portraits; the one illustrating faiths
power to conquer (verses 3235 ), and the other illustrating faiths power to suffer (verses
3638 ). Then chap. xii. continues, Wherefore seeing we also are compassed about with
so great a cloud of witnesses * let us lay aside every weight, and the sin which doth so
easily beset us, and let us run with patience the race that is set before us, looking ( i.e. ,
, aphor ntes , looking away from ) unto.
Unlike these examples, which each had only one aspect of faith in perfection, Jesus
had every aspect perfect. His was a portrait in which every feature was perfect, for He is
the Beginner and Ender of faith. He leads the van and brings up the rear; He is the Sum
and the Substance of faith. It is not our faith of which Jesus is here the Author and
Finisher, but faith itself. The Greek goes on to say, looking off unto the author and
finisher of faithJesus.
Looking off from all these human examples, each of which after all exhibited only
one feature of faith, unto Him who is the perfect Prince and Leader of all faithful ones
and the Author of faith itselfeven Jesus, who for the joy that was set before him
endured the cross, despising the shame, and is set down at the right hand of the throne of
God.
1 John 3:16 .Hereby perceive we the love of God , because he laid down his life
for us: and we ought to lay down our lives for the brethren.
This passage read without the italics is perfectly clear and beautiful:Hereby
perceive we love, i.e., what love really is! or Hereby have we got to know love
(perfect tense). For it was never known what love was, until HE Jesuslaid down His
life for us. The only Ellipsis here is in the definition of (
* I.e. , those who gave testimony or evidence by their words, their life or death. There is
no idea of eye-witnesses in this word, as though they were beholding or looking upon us.
The witnesses referred to are the examples of faith cited in chap. 11 .
( archeegos ) really an adjective, leading,
furnishing the first cause; then it means a leader , but it is more a chief leader; hence it is
sometimes rendered Prince. Originator, beginner, and author are all parts of its meaning.
It occurs only in Acts 3:15 , killed the Prince of life, i.e. , the author and giver of life;
Acts 5:31 , exalted to be a Prince and a Saviour; Heb. 2:10 , to make the Captain of
their salvation perfect, i.e. the author of their salvation. Hence, princely-leader is a
meaning which embraces all the others.
ekeinos ), that one , that blessed One, the Lord Jesus. All the more emphatic from its
being presupposed that He is so wonderful that there can be no possible doubt as to His
identity. Just as in 2 Tim. 1:12 : For I know whom (he does not say, in whom) I have
believed, and I am persuaded that he is able to keep that (he does not say what) which He
has committed unto me against that day ( R.V. margin), (he does not say what day)!
That which God had committed unto Paul was that goodly depositthe revelation of
the mystery concerning the Body of Christ. The word ( paratheeke ) occurs
only here (verse 14 ) and 1 Tim. 6:20 (according to the best texts). It was committed to
Timothy also, and he was to guard it by the Holy Spirit dwelling within him. And though
all might turn away from him and his teaching concerning it (verse 15 ), yet God would
guard it and care for it, and preserve it against that day.
2 Pet. 1:20 , 21 . Knowing this first, that no prophecy of the Scripture is of any
private interpretation. For the prophecy came not in old time ( marg. , at any time ) by the
will of man: but holy men of God spake as they were moved by the Holy Ghost.
Here, there is no Ellipsis. The words as they were moved merely represent the
participle being moved, as in the R.V.
The confessed difficulty of this passage arises partly from the peculiar words
, epilusis ) occurs nowhere
else in the whole Bible, and only once or twice in secular Greek writings. Even the verb (
, epilu ) occurs only twice, viz. , Mark 4:34 , He expounded all things to his
disciples, and Acts 19:39 , It shall be determined in a lawful assembly, i.e., made
known in such an assembly. The verb means to untie, unloose , and hence to unfold or
disclose . This is its meaning in the only place where it occurs in the LXX. , Gen. 41:12 ,
of Joseph interpreting the dreams of Pharaohs servants. Here it is used as the translation
of the Heb. ( pathar ), to open, unfold , or disclose . Hence, the noun can mean only
an unfolding , or disclosure: just as when one Unties a parcel or bundle, and discloses
what is contained within it.
Then the verb is is not the equivalent for the verb to be , but it is quite a different
verb( , ginomai ), which means to begin to be, come into existence, to
originate, arise, become, come to pass , etc.
Now, putting these facts together and observing the order of the words in the original,
we read the passage thus:
Knowing this first, that all prophecy of Scripture came (or originated) not of his or
its own [ i.e., the prophets own ] unfolding (or Sending forth); for not by the will of man
was prophecy at any time brought in, but borne along by the Holy Spirit spake the holy
men of God.
Or taking the last clause as in the R.V. , But holy men spake from God, [ not from
themselves ], moved by the Holy Ghost.
The whole scope of this passage is, not the interpretation of Scripture, but its origin: it
does not speak of what the Scripture means , but of whence it comes.
This name is given to the figure, because one verb is yoked on to two subjects while
grammatically it strictly refers only to one of them: The two subjects properly require two
different verbs. This figure, therefore, differs from one of the ordinary forms of Ellipsis,
where one of the two verbs is omitted which belongs to only one clause. (See under
Relative Ellipsis, page 62 .)
The second verb is omitted, and the grammatical law is broken, in order that our
attention may be attracted to the passage, and that we may thus discover that the
emphasis is to be placed on the verb that is used, and not be distracted from it by the verb
that is omitted. Though the law of grammar is violated, it is not bad grammar; for it is
broken with design, legitimately broken, under the special form, usage, or figure, called
ZEUGMA .
So perfectly was this figure studied and used by the Greeks, that they gave different
names to its various forms, according to the position of the verb or yoke in the sentence.
There are four forms of Zeugma:
The Latins called it INJUNCTUM , i.e., joined , or yoked to , from in , and jugum , a
yoke (from jungo , to join ).
Gen. 4:20 . And Adah bare Jabal: he was the father of such as dwell in tents and
cattle.
Here the verb dwell is placed before tents and cattle, with both of which it is
yoked, though it is accurately appropriate only to tents, and not to cattle. The verb
possess would be more suitable for cattle. And this is why the figure is a kind of
Ellipsis , for the verse if completed would read, he was the father of such as dwell in
tents [ and possess ] cattle. But how stilted and tame compared with the figure which
bids us throw the emphasis on the fact that he was a nomade ( , a wanderer or
nomade ), and cared more for wandering about than for the shepherd part of his life!
The A.V. has supplied the verb in italics:[ such as have ] cattle, as though it were
a case of ordinary Ellipsis. The R.V. supplies the second verb have .
It may be, however, that the sense is better completed by taking the words
( vahaley michneh ), tents of cattle , as in 2 Chron. 14:14 , i.e., cattle-tents, i.e.,
herdsmen . Or, as in Gen. 46:32 , 34 , by supplying the Ellipsis:Such as dwell in tents
and [ men of ] cattle, i.e., herdsmen . So that the sense would be much the same.
Ex. 3 16 . I have surely visited you, and that which is done to you in Egypt. We are
thus reminded that it was not merely that Jehovah had seen that which they had suffered,
but rather had visited because of His covenant with their fathers.
The A.V. and R.V. both supply the second verb: [ seen ] that which is done to you,
etc.
It may be that the verb ( pachad ), though used only once , should be repeated
(by implication) in another sense, which it has, viz.: I have surely visited ( i.e., looked
after or cared for ) you, and [ visited ] ( i.e., punished for ) that which is done to you in
Egypt). The two senses being to go to with the view of helping; and to go for or against
with the view of punishing, which would be the figure of Syllepsis ( q.v. ).
Deut. 4 12 . And the LORD spake unto you out of the midst of the fire: ye heard the
voice of words, but saw no similitude, only a voice.
The A.V. and R.V. supply the second verb [ heard ] only a voice . The figure shows
us that all the emphasis is to be placed on the fact that no similitude was seen; thus
idolatry was specially condemned.
The word idol means, literally, something that is seen, and thus all worship that
involves the use of sight, and indeed, of any of the senses (hence called sensuous worship
), rather than the heart , partakes of the nature of idolatry , and is abomination in the sight
of God.
2 Kings 11:12 . And he brought forth the kings son, and put the crown upon him,
and the testimony. ( 2 Chron. 23:11 ).
Here the A.V. and R.V. supply the second verb, gave him the testimony. If it were
a simple Ellipsis , we might instead supply in his hand after the word testimony. But it
is rather the figure of Zeugma , by which our attention is called to the importance of the
testimony under such circumstances (see Deut. 17:19 ) rather than to the mere act of
the giving it.
Isa. 2:3 . Come ye, and let us go up to the mountain of the LORD , to the house of the
God of Jacob, i.e. , [ and let us enter into ] the house of the God of Jacob.
Luke 24:27 . And beginning at Moses and all the prophets, he expounded unto them
in all the Scriptures the things concerning himself.
Here the verb beginning suits, of course, only Moses; and some such verb as
going through would be more appropriate; as he could not begin at all the prophets.
This figure tells us that it is not the act which we are to think of, but the books and the
Scripture that we are to emphasize as being the subject of the Risen Lords exposition.
1 Cor. 3:2 . I have fed you with milk, and not with meat.
Here the verb is , to give drink , and it suits the subject, milk, but not
meat. Hence the emphasis is not so much on the feeding as on the food, and on the
contrast between the milk and the meat. The A.V. avoids the figure by giving the
verb a neutral meaning. See how tame the passage would have been had it read: I have
given you milk to drink and not meat to eat! All the fire and force and emphasis would
have been lost, and we might have mistakenly put the emphasis on the verbs instead of on
the subjects: while the figure would have been a Pleonasm ( q.v. ) instead of a Zeugma .
1 Cor. 7:10 . And unto the married I command, yet not I, but the Lord.
Here the one verb is connected with the two objects: but we are, by this figure, shown
that it is connected affirmatively with the Lord, and only negatively with the apostle.
1 Cor. 14:34 . For it is not permitted them to speak; but to be under authority.
This has been treated as a simple Ellipsis: but the unequal yoke ( Zeugma ) is seen,
the one verb being used for the two opposite things; thus emphasizing the fact that it is
not so much the permitting , or the commanding , which is important, but the act of
speaking , and the condition of being under authority .
This has been classed already under Ellipsis; but the Zeugma is also seen;
emphasizing the fact that it is celibacy and abstinence which are to be noted as the marks
of the latter times rather than the mere acts of forbidding or commanding. The latter
verb, which is omitted, is supplied by Paronomasia ( q.v. ), forbidding ( ,
k luont n ), to marry, and [ commanding ( , keleuont n )], etc.
Mark 13:26 . Then shall they see the Son of Man coming in the clouds with great
power and glory.
Here in the Greek the adjective is put between the two nouns, thus: Power, great, and
glory, and it applies to both in a peculiar manner. This Zeugma calls our attention to the
fact that the power will be great and the glory will be great: and this more effectually
emphasizes the greatness of both, than if it had been stated in so many words.
So also 5:40 , The father of the child and the mother; (verse 42 ) Arose the
damsel and walked.
Luke 1:64 . And his mouth was opened immediately and his tongue, and he spake
and praised God.
Here it is not the act of the opening and loosing that we are to think of, but the fact
that through this predicted miracle he praised God with his mouth and his tongue in spite
of all the months of his enforced silence.
Acts 4:27 , 28 . They were gathered together, to do whatsoever thy hand and thy
counsel determined before to be done.
Here the verb determined relates only to counsel and not to hand: and shows us
that we are to place the emphasis on the fact that, though the power of Gods hand was
felt sooner than His counsel (as Bengel puts it), yet even this was only in consequence of
His own determinate counsel and foreknowledge. Compare chap. 2:23 , and 3:18 .
This name is given to the Zeugma when the verb is joined to more than two clauses,
each of which would require its own proper verb in order to complete the sense. * By the
Latins it was called ADJUNCTUM , i.e., joined together .
Ex. 20:18 . And all the people saw the thunderings, and the lightnings, and the noise
of the trumpet, and the mountain smoking. How tame this would be if the proper verbs
had been expressed in each case! The verb saw is appropriate to the lightnings and
mountain. And by the omission of the second verb heard we are informed that the
people were impressed by what they saw, rather than by what they heard.
Ps. 15 Here the whole of the objects in verses 25 are connected with one verb which
occurs in the last verse (repeated from first verse). All the sentences in verses 25 are
incomplete. There is the Ellipsis of the verb, e.g. , verse 2 : He that walketh uprightly [
shall abide in thy tabernacle and shall never be moved ], he that worketh righteousness [
shall never be moved ], etc.
This gives rise to, or is the consequence of the structure of the Psalm:
A 1 . Who shall abide? (stability).
qualities.
B a 2 . Positive
* On the other hand, when in a succession of clauses each subject has its own proper
verb, expressed instead of being understood, then it is called HYPOZEUXIS ( Hy´-po-
zeux´-is ), i.e., sub-connection with . See Ps. 145:57 . 1 Cor. 13:8 . Where several
members, which at first form one sentence, are unyoked and separated into two or more
clauses, the figure is called DIEZEUGMENON , Di´-e-zeug´-men-on, i.e., yoked-through
, from ( dia ), through. This was called by the Latins DISJUNCTIO . See under
Prosapodosis .
b 3 . Negative
B a 4 Positive
b 45 Negative
Here the one verb put away, ( air ), is used of all these various subjects,
though it does not apply equally to each: e.g. , bitterness, ( pikria ), the opposite
of kindness, verse 32 ; wrath, ( thumos ), harshness, the opposite of tender-
( orgee ), the opposite of forgiving, verse 32 ;
clamour, ( kraugee ), evil-speaking, ( blasphemia ), malice,
( kakia ), wickedness .
It is the thing we are not to be, that is important, rather than the act of giving it up.
(See the same passage under Polysyndeton ).
Phil. 3:10 . That I may know him, and the power of his resurrection, and the
fellowship of his sufferings, being made conformable unto his death.
Here the one verb know properly refers to Him. The verbs suited to the other
subjects are not expressed, in order that we may not be diverted by other action from the
one great fact of our knowledge of Him. That I may know Him (is the one great object,
but to know Him I must experience) the power of His resurrection, and (to feel this I must
first share) the fellowship of His sufferings (How? by) being made like Him in His
death, i.e. , by reckoning myself as having died with Christ ( Rom. 6:11 ), and been
planted together in the likeness of His death (verse 5 ). So only can I know the power of
that new resurrection life which I have as risen with Christ, enabling me to walk in
newness of life, and thus to know Him.
Resurrection.
Suffering.
Death.
Resurrection.
And resurrection, though mentioned first, cannot be known until fellowship with His
sufferings and conformity to His death have been experienced by faith. Then the power
of His resurrection which it exercises on the new life can be known; and we can know
Him only in what God has made Christ to be to His people, and what He has made His
people to be in Christ.
1
THIS figure should not be studied apart from the opposite figure POLYSYNDETON (
q.v. ), as they form a pair, and mutually throw light upon and illustrate each other.
All these names are given, because, without any ands the items are soon run over.
1
Bullinger, E. W. (1898). Figures of speech used in the Bible (Page iii). London; New
York: Eyre & Spottiswoode; E. & J. B. Young & Co.
q.v. Which see.
When the figure Asyndeton is used, we are not detained over the separate statements,
and asked to consider each in detail, but we are hurried on over the various matters that
are mentioned, as though they were of no account, in comparison with the great climax to
which they lead up, and which alone we are thus asked by this figure to emphasize.
For the sake of more easy reference, the following examples have not been thus
classified, but are given in the order in which they occur in the Bible:
Here we are hurried over what the enemy said, because it was not of the least
importance what he said or what he did. The great fact is recorded in the climax: on
which all the emphasis is to be placed both in thought and in public reading.
Isa. 33:712 . Here the figure is used to hasten us on through the details which
describe the judgment on Assyria, in order that we may dwell on the important fact that
the hour of Judahs deliverance has come:
A.V. The Authorized Version, or current Text of our English Bible, 1611.
* Here, in the climax, we have the figure of Pleonasm ( q.v. ).
Mark 2:27 , 28 . In the Textus Receptus the and is omitted, but it is inserted both in
the A.V. and R.V. with T. Tr. A. , WH.
It reads, in spite of this, as though the and were an addition to the text. Without it
there is an Asyndeton , and a forcible conclusion flowing from it.
Mark 7:2123 . For from within, out of the heart of men, proceed
evil thoughts,
adulteries,
fornications,
murders,
thefts,
covetousness,
wickedness,
deceit,
lasciviousness,
an evil eye,
blasphemy,
pride,
foolishness:
all these evil things come from within, and defile the man.
This weighty truth, thus emphasized, writes folly on all modern attempts to improve
human nature; because they all proceed on the false assumption that it is what goes into
the man that defiles him, and ignore the solemn fact that in the natural heart there is no
good thing ( Rom. 7:18 ). Until, therefore, a new heart has been given by God, all
attempts to make black white will be labour in vain. Compare Matt. 15:1820 .
Rom. 1:2931 . A long list is given of the marks of the reprobate mind, and We are
taken through the awful catalogue, and hastened on to the climax in verse 32 , that the
righteous sentence of God has been passed, and only judgment now awaits them that
not only do the same, but have pleasure in them that do them.
1 Cor. 3:12 , 13 . Now if any man build upon this foundation gold,
silver,
precious stones,
wood,
hay,
stubble;
every mans work shall be made manifest; for the day shall declare it, etc.
Here it is the consequence which is emphasized by the climax thus led up to. The
builder here is the minister, and the work is ministerial .
Those who have been reformed or apparently converted by human persuasion or other
influences working and acting on the flesh, are like wood, hay, stubble; and will be
burnt up in that day; for, as the Lord Jesus declared (using the work of a husbandman as
the illustration, instead of, as here, the work of the builder), every plant which my
heavenly Father hath not planted shall be rooted up ( Matt. 15:13 ).
But those who have been converted by God (and not merely as the popular phrase
goes to God) shall be as gold, silver, precious stones, for whom the fire shall have
no hurt.
Here we have part of the revelation concerning the Mystical body of Christ.
It commences at verse 1 :
A 12:111 . Nine gifts which God has given to His Church.
Thus in A and A we have the Church. And in B and B we have the Body. In A and A
we have seventeen * enumerations, and in B and B we have seventeen also. These
arrangements bind all four together in a remarkable way to show that the Body is one.
2 Cor. 7:5 , 6 . For, when we were come into Macedonia, our flesh had no rest, but
we were troubled on every side;
without were fightings,
within were fears.
Nevertheless God, that comforteth those that are cast down, comforted us by the
coming of Titus.
Gal. 5:1921 . Now the works of the flesh are manifest, which are these ,
Adultery,
fornication,
uncleanness,
lasciviousness,
idolatry,
witchcraft,
hatred,
variance,
* For the significance of this number, see Number in Scripture , by the same author and
publisher. Also The Mystery .
emulations,
wrath,
strife,
seditions,
heresies,
envyings,
murders,
drunkenness,
revellings, and such like: of the which I tell you before, as I have also told you in time
past,
that they which do such things shall not inherit the kingdom of God.
Phil. 3:57 . Though I might also have confidence in the flesh (Greek:Though I
might have confidence IN THE FLESH also). If any other man thinketh that he hath
whereof he might boast in the flesh, I more:
1 Thess. 5:1418 . Now we exhort you, brethren, warn them that are unruly,
comfort the feeble minded,
support the weak,
be patient toward all men .
See that none render evil for evil unto any man; but
ever follow that which is good both among yourselves and to all men .
Rejoice evermore.
Pray without ceasing.
In every thing give thanks:
for this is the will of God in Christ Jesus concerning you.
to exhortation,
to doctrine.
Neglect not the gift that is in thee, which was given thee by prophecy, with the laying
on of the hands of the presbytery.
Meditate upon these things;
give thyself wholly to them; that thy profiting may appear to all.
Take heed unto thyself, and unto the doctrine;
continue in them:
for in doing this thou shalt save both thyself, and them that hear thee.
2 Tim. 3:15 . This know also, that in the last days perilous times shall come.For men
shall be lovers of their own selves,
covetous,
boasters,
proud,
blasphemers,
disobedient to parents,
unthankful,
unholy,
without natural affection,
trucebreakers,
false accusers,
incontinent,
fierce,
despisers of those that are good,
traitors,
heady,
highminded,
lovers of pleasures more than lovers of God;
from such turn away.
at Iconium,
at Lystra: what persecutions I endured;
*
but out of them all the Lord delivered me.
As much as to say, It does not matter what my troubles may have been: the great and
blessed fact is that out of them all the Lord hath delivered me.
Here we are hurried on, and not asked to stop and consider each of the four things for
which all Scripture is profitable: but we are asked especially to dwell on the object of it:
viz. , thoroughly to furnish the man of God for all the circumstances in which he may be
placed.
( artios ) is from the Ancient Aryan root AR, which means to fit
. In the Greek it implies perfect adaptation and suitability . The Greeks used it of time , as
denoting the exact or right moment; and of numbers as denoting a perfect or even number
as opposed to an odd number.
b and is profitable
B for doctrine,
C for reproof,
C for correction,
Here in A and A we have that which is connected with God ; while in B, C and B,
C , we have that which is connected with His Word . Thus:
A a Gods divinely inspired word.
There is a further reference to this verse ( 2 Tim. 3:16 ) in verses 2 and 3 of the next
chapter, which may be compared thus:
This important conclusion is pressed upon us and thus emphasized in order to show
us that, when men will not endure sound doctrine, we are not to search for something to
preach that they will endure, but all the more earnestly and persistently we are to preach
the word! Nothing else is given us to preach, whether men will hear or whether they will
forbear.
Jas. 1:19 , 20 . ,
anthr pos ) be
swift to hear,
slow to speak,
slow to wrath:
for the wrath of man , andros ) worketh not the righteousness of God.
Jas. 5:6 . Here the translators have inserted and twice in italics, utterly destroying
the figure and hiding the conclusion.
Isa. 21:11 . Mark 16:6 , 17 , 18 . Luke 1:17 . Rom. 2:1923 . 1 Cor. 4:8 ; 13:47 ;
15:4144 . 2 Cor. 7:24 . Heb. 11:3238 . Rev. 7:58 ; 21:1820 .
Jeconiah means Let Jehovah establish . Cutting off the first syllable may intimate the
disappointment (for the time) of the hope.
Josiah, who justified the hope expressed in his name ( Let Jehovah heal ) that Jehovah
would establish the kingdom, gave his son the name of Eliakim, afterwards called
See Jer. 22:24 . As I live, saith the LORD , though CONIAH , the son of Jehoiakim
king of Judah were the signet upon my right hand, yet would I pluck thee thence; and
read on to the end of the chapter.
In verse 30 , Write ye this man childless is explained to mean that not one of his
seven sons ( 1 Chron. 3:17 , 18 ) sat upon his throne, but Zerubbabel, his grandson,
became governor after Coniah had died in Babylon ( 2 Kings 25:29 , 30 ).
There is no Apocope in the Greek; and therefore there is no teaching in the use of the
figure; which exists only in the translation.
THIS is a rhetorical figure, and not a figure of grammar, but it may be placed under the
figures depending on omission , because in it something is omitted.
Its use is to call our attention to what is being said, for the purpose of impressing us
with its importance.
It has been divided under four heads, according to the character of the subject:
1. Promise.
Ex. 32:31 , 32 . And Moses returned unto the LORD , and said, Oh, this people have
sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their
sin; and if not, blot me, I pray thee, out of thy book which thou hast written.
Here it seems that Moses was about to promise something on behalf of the people;
but neither knew what promise he could make for them, nor how far he could answer for
its fulfilment by them. His sudden silence is solemnly eloquent.
2 Sam. 5:8 . And David said on that day, Whosoever getteth up to the gutter.
We learn from 1 Chron. 11:6 that the promise was fulfilled in Joab, who was made
chief or captain. Hence these words have been supplied in the A.V. , as we have
explained above, under the figure of Absolute Ellipsis , page 53 .
1 Chron. 4:10 . And Jabez called on the God of Israel, saying, Oh that thou wouldest
bless me indeed, and enlarge my coast, and that thine hand might be with me, and that
thou wouldest keep me from evil, that it may not grieve me
Then there is a sudden silence, as though it were impossible for Jabez to express the
manner in which he would give God thanks and declare his praise for His great mercies.
But the words that immediately follow seem to show that God was so much more ready
to hear than Jabez was to pray, that without waiting for him to finish his prayer it is
added, And God granted him that which he requested.
Dan. 3:15 . Now if ye be ready that at what time ye hear the sound of the cornet,
flute, harp, sackbut, psaltery and dulcimer, and all kinds of music, ye fall down and
worship the image which I have made but if ye worship not, etc.
Here Nebuchadnezzar was ready with his threat of the punishment, but he was careful
not to commit himself to any promise.
Luke 13:9 has already been treated under the figure of Ellipsis: but beside the
grammatical ellipsis, there is also the rhetorical: And if it bear fruit, as though the
vine-dresser would say, I cannot say what I will not do for it: not only will I not cut it
down, but I will continue to care for it and tend it! The A.V. has supplied the word,
well!
Gen. 3:22 . And now, lest he put forth his hand, and take also of the tree of life, and
eat, and live for everTherefore the LORD God sent him forth from the garden of
Eden, etc.
Here the exact consequences of eating of the tree of life in his fallen condition are left
unrevealed, as though they were too awful to be contemplated: and the sudden silence
leaves us in the darkness in which the Fall involved us. But we may at least understand
that whatever might be involved in this unspoken threatening, it included this fact: I
will drive him away from the tree of life!
Gen. 20:3 . Behold, thou art but a dead man for the woman which thou hast
taken; for she is a mans wife.
Here, we must supply if thou dost not restore her; or, her husband will slay thee .
This is clear from verse 7 .
Jas. 3:1 . My brethren, be not many masters, knowing that we shall receive the
greater condemnation.
He does not stop to specify what the many things are, in which those who occupy
such positions may give cause of condemnation. This is also to be understood as if it
continued unless we give a right judgment, etc. ( Matt. 7:2 ).
Rebekahs words of grief and complaint are not completed. She could not understand
why, if Jehovah was intreated and answered Isaacs prayer, she should so suffer that the
answer was almost as hard to be borne as her former condition.
Judges 5:29 , 30 . There is a wonderful Aposiopesis here, where the mother of Sisera
looks out of her lattice and wonders where Sisera is, and why he does not return. Her
wise ladies answered her, But she repeated her words to herself. Her soliloquy ends in
a sudden silence. Everything is left to the imagination as to how she bears it. All is lost in
the sudden outburst Of the song So perish all thy foes, O Jehovah! See under
Homopropheron .
Ps. 6:3 . My soul is also sore vexed; but thou, O LORD , how long?
The words are drowned in grief: How long shall I be sore vexed? How long [ before
thou wilt arise? ] Thus his prayer is submitted to the will of God.
Luke 15:21 . Father, I have sinned against heaven, and in thy sight, and am no more
worthy to be called thy son.
It is as though, broken down by the grief which the utterance of these words brought
into his heart, he could not continue, and say the rest of what, we are told, he had
resolved to say in verse 19 .
Or it is also to show us as well, that the fathers joy to receive is so great that he
would not wait for the son to finish, but anticipated him with his seven-fold blessing.
Luke 19:42 . If thou hadst known, even thou, at least in this thy day, the things which
belong unto thy peace! but now they are hid from thine eyes.
The continuation of the sense would probably be How happy thou wouldest have
been! How blessed! How safe! How secure! but now they are hid from thine eyes.
Hos. 9:14 . Give them, O LORD : what wilt thou give? As though unable to
conceive the punishment deserved, the Prophet breaks off and goes back to the thought of
verse 11 .
John 6:62 . And if ye shall see the Son of Man ascend up where he was before?
This has already been referred to under Ellipsis (see p. 54 ). But something more is
implied; more than can be supplied by any specific words, such as, Will ye believe
then? For He did afterwards ascend up, but they still refused to believe!
Acts 23:9 . According to some ancient MSS. all the critical Greek texts read the verse,
We find no evil in this man: but, if a spirit or an angel hath spoken to him.
Either the Pharisees were afraid to express their thoughts, or their words were
drowned in the great dissension (verse 10 ) which immediately arose. For there is a
sudden silence, which some copyists have attempted to fill up by adding the words
( mee theomach men ), let us not fight against God .
By this figure one thing is diminished in order to increase another thing. It thus
differs from Tapeinosis ( q.v. ), in which a thing is lessened in order to emphasize its own
greatness or importance.
In Meiosis there is an omission therefore, not of words, but of sense. One thing is
lowered in order to magnify and intensify something else by way of contrast.
It is used for the purpose of emphasis; to call our attention, not to the smallness of the
thing thus lessened, but to the importance of that which is put in contrast with it.
Gen. 18:27 . And Abraham answered and said, Behold now, I have taken upon me to
speak unto the Lord, which am but dust and ashes.
Here Abraham humbles himself; and, alluding to the creation of man out of the dust
of the ground ( Gen. 2:7 ), he implies much more than he expresses. In calling himself
dust and ashes, he contrasts himself with the high and holy God whom he is
addressing, and takes the place of a man most vile and a creature most abject. So Jehovah
uses the same figure in 1 Kings 16:2 . Ps. 113:7 , &c. See under Synecdoche .
Num. 13:33 . And we were in our own sight as grasshoppers, and so we were in their
sight. This is the Meiosis of unbelief. To gain credence for their words they exaggerated
the size of the Anakim by lessening their own stature. On the other hand, the language of
faith used a very different figure. Compare 14:9 , under the Figure of Ellipsis , page 37 .
1 Sam. 24:14 . After whom is the king of Israel come out? After whom dost thou
pursue? After a dead dog, after a flea, i.e. , you do that which is altogether unworthy of a
king, in pursuing one who is as harmless as a dead dog (compare 17:43 ; 2 Sam. 3:8 ; 9:8
; 16:9 ) and as worthless as a flea, which is poor game for a royal hunter ( 1 Sam. 26:20 ).
Ezra 9:8 . And now for a little space (Heb. moment ) grace hath been shewed from
the LORD our God. To magnify the greatness of the grace the Holy Spirit, by Ezra,
speaks of the little space. The comparison is not to the greatness of their transgressions,
which are stated in verses 6 and 7 , etc., but to their length and the length of the previous
chastisement, which had been begun by the kings of Assyria. See Neh. 9:32 , and Ezra
6:22 , where Cyrus, the king of Babylon ( 5:13 ), is called the king of Assyria, having
absorbed the kingdoms of Media, Persia, and Assyria, and thus the oppressor, by Gods
grace, had become the friend.
Ps. 22:6 . I am a worm, and no man. Here, as elsewhere, this figure is used to denote
a much greater depth of humility and affliction than words can express. So Job 25:6 . Isa.
41:14 . The greater the humiliation, the greater the contrast with His glorification: for He
who is a worm and no man in Ps. 22 is Jehovah my shepherd of Ps. 23 , and the
King of glory of Ps. 24 In these three Psalms we thus have in xxii. the Good Shepherd
in death ( John 10:11 ); the Great Shepherd in resurrection ( Heb. 13:20 ; and the
Chief Shepherd in glory ( 1 Pet. 5:4 ).
Isa. 40:15 . Behold, the nations are as a drop of a bucket, and are counted as the small
dust of the balance: behold, he taketh up the isles as a very little thing.
And even this fails to convey to our minds the wondrous gulf between the finite and
the infinite.
Verse 17 : All nations before him are as nothing: and they are counted to him less
than nothing and vanity.
Matt. 15:26 . It is not meet to take the childrens bread, and to cast it to dogs. It is
not only not fair, but it is cruel to ones children thus to deprive them of their food.
Matt. 18:14 . Even so it is not the will of your Father which is in heaven, that one of
these little ones should perish.
No! It is contrary to His wish. His will embraces much more than this, it includes:
Matt. 22:3 . And they would not come. The Greek is: ( ouk
eethelon elthein ), they did not wish to come , this is enhancing, by Meiosis , the fact that
they not only absolutely refused, but in doing so they acted only on the wish of their
heart.
Luke 17:9 . Doth he thank that servant because he did the things that were
commanded him? I trow not. i.e. , I think not. More is to be understood than is
expressed: i.e. , I know very well he doth not thank him. So far from that, he scarcely
notices the matter.
John 15:20 . If they have kept my saying, they will keep yours also, i.e. , as surely
as they have NOT kept my saying, they will not keep yours. The whole context shows
that this must be the figure of Meiosis .
Rom. 10:19 . I will provoke you to jealousy by them that are no people.
( ouk ethnos ), a non-people . So 1 Pet. 2:10 : Which in time past were not a people,
*
( ou laos ). Owing to the reversive power of the negative our own word nothing
is literally a non-thing, i.e. , a thing which has no existence at all.
Such were we Gentiles. But through grace, a people is now being taken out from
among all nations ( Acts 15:14 . Rev. 5:9 ; 7:9 ), which shall have an existence for ever
and ever.
1 Cor. 9:17 . For if I do this thing willingly, I have a reward. He means gratuitously;
but lessens the wording, so as to increase his meaning. See also under Oxymoron .
1 Cor. 15:9 . I am the least of the apostles. This is said to magnify the grace of God
(verse 10 ). Whereas, when magnifying his claims, he could say to these same
Corinthians, I suppose I was not a whit behind the very chiefest apostles ( 2 Cor. 11:5 ,
and 12:11 , 12 ).
Eph. 3:8 . Who am less than the least of all saints. This marks the apostles growth
in grace, who a year after could say he was the chief of sinners ( 1 Tim. 1:15 ). See also
under Oxymoron .
Philem. 11 . Which in time past was to thee unprofitable. This is a Meiosis , for
Onesimus was guilty of injury.
* This is not the same as Rom. 9:26 , where the pronoun my is used.
In Amos 6:13 , a thing of naught is the same, a non-existent-thing
Heb. 9:12 . The blood of goats and calves, ( 13 ) the blood of bulls and of goats.
Here the figure lessens the importance of the sacrifices which were offered under the
Law, in order to increase by contrast the great sacrifice to which they all pointed.
Heb. 13:17 . For that is unprofitable for you. It is really much more than that! It is
disastrous and ruinous.
Here the Greek is ( ton bion tou kosmou ), the life of the world,
i.e. , the means of life or of living which the world gives. Whoso has this, and will not
give it up for his brother, how dwelleth the Love of God in him? The force of the Meiosis
is seen when we compare this with verse 16 , We ought to lay down our lives for the
brethren. But here is a man who will not only not lay down his life ( ), psyche , but
will not even part with the means of supporting it. What a contrast to true love! Hereby
know we LOVE , because HE laid down His life for us.
This differs from Meiosis in that in Meiosis one thing is diminished in order, by
contrast, to increase the greatness of another , or something else.
Whereas, in Tapeinosis the thing that is lessened is the same thing which is increased
and intensified.
When the figure is used parenthetically, it is called ANÆRESIS . See below under
Parenthesis .
1. Positively.
2. Negatively.
1. POSITIVELY
We learn from 29:20 that the love which he bore to Rachel is emphasized by speaking
of the seven years in which he served for her as a few days.
Rom. 3:3 . For what if some did not believe? Our attention is by this at once pointed
to the fact that it was in reality the very opposite. It was only some who believed, while
the nation as a whole did not believe.
1 Tim. 4:1 . Now the Spirit speaketh expressly, that in the latter times some shall
depart from the faith, giving heed to seducing spirits ( , wandering or
deceiving spirits or angels ), and teachings of demons: i.e. , a vast number of people will
be deceived by evil angels and demons in these last days.
Gal. 2:6 . But of these who seemed to be somewhat ( ). They seemed to be
something, really they were nothing ( 6:3 ).
2. NEGATIVELY
When the emphasis is made by the use of the negative in order to express the positive in a
very high degree, this is the figure of Antenantiosis (see above).
When we say of a man that he is no fool, we mean that he is very wise; or when we
say of a thing, it is not a hundred miles from here, we mean that it is quite close at
hand. We thus emphasize that which we seem to lessen: e.g. , when it is written, I praise
you not, it means I greatly blame you!
Ex. 20:7 . The LORD will not hold him guiltless: i.e. , He will hold him guilty of
breaking the whole law.
Lev. 10:1 . They offered strange fire before the LORD , which he had commanded
them not. Here, the figure is translated. The Heb. is literally, which the Lord had not
commanded them, i.e. , He had very solemnly prohibited it; see Ex. 30:9 .
Num. 21:23 . And Sihon would not suffer Israel to pass through his border. Heb.:
would not give permission, i.e. , he did more, he prohibited them, as the verse goes on
to explain, and opposed them even to the extent of using force.
Ps. 43:1 . Plead my cause against an ungodly (margin, Heb., unmerciful) nation.
Heb. ( l chahseed ), not merciful, i.e., cruel and malignant .
Ps. 51:17 . A broken and a contrite heart, O God, thou wilt not despise: i.e. , Thou
wilt graciously accept and welcome and bless.
Ps. 78:50 . He spared not their soul from death, i.e. , He gave their life over to the
pestilence.
Ps. 83:1 ( 2 ). Keep not thou silence, O God: hold not thy peace, and be not still, O
God: i.e. , Arise, O God; and speak; vindicate and deliver me from mine enemies.
Ps. 84:11 . No good thing will he withhold from them that walk uprightly: i.e. , he
will give them every good thing, and preserve them from all evil.
Ps. 107:38 . And suffereth not their cattle to decrease: i.e. , will abundantly multiply
their cattle.
Prov. 12:3 . A man shall not be established by wickedness: i.e. , he shall be
overthrown.
Prov. 17:21 . The father of a fool hath no joy: i.e. , he hath plenty of sorrow.
Prov. 18:5 . It is not good to accept the person of the wicked, i.e. , it is a very hateful
thing in Gods sight to do so.
Prov. 30:25 . The ants are a people not strong, i.e. , very weak.
Isa. 42:3 . A bruised reed shall he not break, and the smoking flax shall he not
quench: i.e. , He will strengthen the bruised reed and kindle to a flame the smouldering
wick.
Jer. 2:8 . The prophets prophesied by Baal, and walked after things that do not
profit: i.e. , that led to their ruin. So verse 11 .
Zech. 8:17 . Love no false oath, i.e. , hate every such oath.
Matt. 2:6 . And thou Bethlehem, in the land of Juda, art not the least among the
princes of Juda: i.e. , thou art the greatest!
Matt. 12:32 . It shall not be forgiven him: i.e. , he shall have the gravest punishment
in this life and in the life to come ( Mark 3:29 ). Just as those, on the other hand, whose
sins are forgiven are blessed ( Rom. 4:7 ).
John 6:37 . Him that cometh to me, I will in no wise cast out.
Here, there is very much more implied than is expressed in the literal words. Not only
will I not cast him out, but I will by all means receive him and preserve him, and defend
him: he shall never perish, neither shall any man pluck him out of My hand. Compare
10:28 , and see further under Ellipsis ( page 106 ) and Repeated Negation and Synonymia
below.
John 14:18 . I will not leave you comfortless, i.e. , I will certainly come to you by
My Holy Spirit and be your ever present help and defence. Moreover, I will come again
and receive you to Mine own self.
Acts 20:12 . And they brought the young man alive, and were not a little comforted:
i.e. , they were very greatly comforted.
Acts 21:39 . A citizen of no mean city: i.e. , a very important city.
Acts 22:18 . Make haste, and get thee quickly out of Jerusalem: for they will not
receive thy testimony concerning me: i.e. , they will not only reject it, oppose it to the
uttermost, but will seek to kill thee.
Acts 26:19 . I was not disobedient unto the heavenly vision: i.e. , I was immediately
and altogether obedient. He thus makes his own obedience more emphatic; while by
stating it negatively he denies what his enemies implied. They implied that he ought to
have been disobedient; but he meets this by asserting that he was not disobedient, i.e. ,
most obedient.
This means very much more than a mere negative wish. It is a strong positive and
earnest desire that they might assuredly know and be well instructed.
Ignorance is mans special human infirmity. Animals know more than man ( Isa. 1:3
). No animal is so helpless as man in the years of infancy.
It is remarkable, therefore, that in connection with the Church of God, and the epistles
addressed to churches as such, containing the special instruction neccssary in
consequence of mans ignorance concerning the church as the mystery of God, there are
six different occasions on which it is written: I would not have you ignorant, brethren.
SIX is the number specially significant of man . Man was created on the sixth day;
and, wherever in Scripture we have this number or any multiple of it, it always stamps the
subject as having to do with Man. *
The significance of these six occurrences of this weighty expression will be seen by
those who have patience to work them out in the order in which they are given to us by
the Holy Spirit.
Rom. 1:13 . Of Pauls purpose to prosecute his great mission and ministry to the
saints in Rome. So chap. 15:23 .
1 Cor. 10:111 . That the camp in the wilderness was the type of the baptized
assembly under the preaching of the kingdom.
1 Cor 12:1 . Concerning spiritual things connected with the Church as the Body of
Christ by the baptism with the Holy Spirit.
2 Cor. 1:8 . Of the trouble at Ephesus, at the close of his ministry there ( Acts 19 ),
when his preaching the kingdom ends and the revelation of the Mystery begins.
1 Thess. 4:13 . Concerning those that are asleep. Their resurrection and translation
with the saints that are alive at the coming of the Lord, to be for ever with Him,
when the Mystery is completed.
Rom. 1:16 . I am not ashamed of the gospel of Christ: i.e. , I count it my highest
honour and glory to proclaim it, and to suffer for it, while I have full confidence in its
power to accomplish all Gods purposes of grace.
Rom. 4:19 . And being not weak in faith: i.e. , Abraham being very strong in faith.
Rom. 5:5 . Hope maketh not ashamed: i.e. , it enables us to rejoice in hope of the
glory of God (verse 2 ), and to joy in God through our Lord Jesus Christ. This hope,
therefore, is no false hope, but will prove a great and eternal reality.
Rom. 10:2 . They have a zeal of God, but not according to knowledge.
* Many illustrations of this will be found in Number in Scripture , by the same author and
publisher.
By lessening the terms of the expression, the truth is more strongly stated; and the
emphasis is thrown on their blindness and ignorance, which is enlarged upon in the next
verse, while zeal and ignorance are combined in verse 19 . Hence the expression, not
according to knowledge, by the figure of Tapeinosis means really with great blindness .
Rom. 13:10 . Love worketh no ill to his neighbour: i.e. , it refuses to work ill, and
not only so, but it works good for his neighbour.
1 Cor. 2:14 . The natural man receiveth not the things of the Spirit of God: i.e. , he
does more than this, he rejects them, he will not have them: why? For they are
foolishness unto him. This on the one hand constitutes the guilt of man in the invariable
result of the exercise of his free-will: while on the other hand it is equally true as to
Gods sovereignty; neither can he know them (lit., get to know them), because they are
spiritually discerned.
1 Cor. 11:22 . I praise you not: i.e. , I condemn you in this thing.
2 Cor. 2:11 . We are not ignorant of his devices, i.e. , we are very well aware of
them.
Gal. 5:21 . They which do such things, shall not inherit the kingdom of God: i.e. ,
they shall not only not inherit the kingdom, but shall be cast out into outer darkness and
destroyed without remedy.
Heb. 11:16 . Wherefore God is not ashamed to be called their God: i.e. , God is
well-pleased to be their God, and to own them as His chosen people.
Heb. 13:2 . Be not forgetful to entertain strangers: i.e. , make it your business to
remember to show hospitality.
Rev. 12:11 . They loved not their lives unto the death. The fact implied is that they
disregarded their life to the point of death, and that because there was One whom they
loved more than life and for whose sake they willingly gave it up.
The regular form of every argument consists of three propositions of which the first
two are called premisses (the first being the major , and the latter the minor ), while
the last, which necessarily follows from them, is called the conclusion .
But the term Syllogismus is given to this figure because it is a departure from this
rule, the law of logic being legitimately broken for the sake of emphasis.
RATIOCINATIO , or Reasoning , because only the Reasons (and not the conclusion)
are stated; or, special importance is given to the reasons , even though the conclusion
may be given (See Rom. 3 )
And it is called EMPHASIS , because of the emphasis thus given to the argument
which is omitted.
1 Sam. 17:47 . The description of Goliaths armour and weapons is given; and it is
left for us to conclude how great his strength must have been.
Isa. 2:3 , 4 . Out of Zion shall go forth the law, and the word of the LORD from
Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they
shall beat their swords into plowshares, and their spears into pruninghooks.
Here the facts, or premisses, are stated, but it is left for us to draw the conclusion as to
the marvellous results of this wonder-working word, which going out of Zion shall bring
them about. That Word of the Lord by which the heavens and earth were created shall
presently be spoken and bring peace and prosperity to the nations.
Isa. 4:1 . And in that day seven women shall take hold of one man, saying, We will
eat our own bread, and wear our own apparel: only let us be called by thy name, to take
away our reproach.
This is the continuation and conclusion of chap. 3: in which, from verse 18 , the
punishment of the pride of the daughters of Zion is set forth: but it is left for us to draw
the solemn conclusion, How great must be the desolation:the gates, where the
husbands of the daughters of Zion used to assemble, now mourn and are deserted; ( 3:26 .
Jer. 14:2 . Lam. 1:4 )and the women whom many men did woo now come and offer
themselves to one man, renouncing the legal claim of the wife ( Ex. 21:10 ).
Isa. 49:20 . Here the greatness of Zions blessing and prosperity is shown by the
statement of the facts in verses 1821 . It is left for us to draw this conclusion which is
left unstated.
Matt. 10:30 . But the very hairs of your head are all numbered, i.e. , therefore how
infinite must be the knowledge of our Father! how should I not therefore fear Him!
Matt. 24:20 . But pray ye that your flight be not in the winter, neither on the sabbath
day. The conclusion is implied:for then would your troubles and distress be increased
and intensified beyond the power of tongue to tell.
Luke 7:44 . Thou gavest me no water for my feet: but she hath washed my feet with
tears, and wiped them with the hairs of her head. What is implied isHow much greater
therefore is her love than yours! So verses 45 and 46 .
1 Cor. 11:6 . If the woman be not covered, let her be shorn also.
But she is not shorn, therefore the conclusion is, let her be covered.
2 Thess. 3:10 . If any would not work, neither should he eat.
Here the conclusion is to be supplied: Every man must eat; therefore every man must
work: for it is not meant that a mans food is to be withdrawn from him.
In Syllogismus, the premisses are stated, but the conclusion is omitted; while, in
Enthymema , the conclusion is stated and one or both of the premisses omitted.
Rom. 7:16 . Here the fact is asserted that law has dominion over a man only while he
is alive (verse 1 ), and this fact is applied to those who died ( i.e. , were judicially
reckoned as having died) when Christ died. So that all the members of the body of Christ
died, and therefore the law has no logger dominion over them (verses 5 , 6 ).
In proof of this, an illustrative argument is used, as to the case of a husband and wife.
Both are bound to each other by law: and, while both are alive the union of one of them
with another person is unlawful; but, if one be dead, then such a union on the part of the
survivor is legitimate.
But only one of the cases is given: viz. , the death of the husband.
The death of the wife is there, but only in thought; and this other premiss has to be
supplied by the mind in the course of the argument.
So that after the third verse we must add the other premiss in some such words as
these:
And if the wife die, I need not say that she is free; or, but it goes without saying
that if the wife die, of course she is free .
Wherefore (as the conclusion is given in verse 6 ) we died in Christ, and are therefore
free from that law wherein we were held; for he that has once so died stands justified
(the penalty having been paid) from his sin.
Now if we died with Christ we have been raised also with Him ( 6:8 . Col. 2:12 ).
Thus we were planted together with Him in His death, and raised with Him ( 6:4 ) to
newness of life. And be it noted that this is no mere marriage union. To prevent this
conclusion the verb to marry is not used in verses 3 and 4 . There, instead of the usual
verb marry , which we should expect to find, we have the verb to become , with the
dative case; and must in each instance supply the Ellipsis . In the case of the woman, she
becomes joined, becomes bound under the law to a husband; but, in the case of those
who died with Christ, they become united to Him as members of His body and
become His property. Their union with Him is not in Incarnation, but in death, burial,
and resurrection; and having died with Him are freed from the Law, instead of being
bound to it.
The conclusion thus contains the proof of each of the premisses on which it rests.
Thus is emphasized one of the four testimonies borne to the innocence of the Lord
Jesus by Gentiles at the time of His condemnation.
2. Pilate himself, I am innocent of the blood of this just person ( Matt. 27:24 ).
3. The dying malefactor, This man hath done nothing amiss ( Luke 23:41 ).
SECOND DIVISION
In the one case, only the words are affected, by their repetition in various forms and
ways. In the other, the addition is made to the sense by the use of other words.
These all come under the head of Pleonastic Figures; just as the first division included
all Elliptical Figures.
2
Bullinger, E. W. (1898). Figures of speech used in the Bible (Page 137). London; New
York: Eyre & Spottiswoode; E. & J. B. Young & Co.
All these various forms of repetition and addition are used for the purpose of
attracting our attention, and of emphasizing what is said, which might otherwise be
passed by unnoticed.
When we reflect that no error in composition is more readily made than the undue
repetition of words, called Tautology , it is remarkable that there are more than forty
different ways of repeating words used by the Holy Spirit: over forty legitimate modes of
breaking the law which governs the use of language; and of repeating words, in such a
way that not only is there no tautology, but beauty is added to the composition and
emphasis given to the sense.
Under this division come all the forms of repetition, either of letters, words,
sentences, or subjects; which may be thus classified:
I. AFFECTING WORDS.
b. Different letters.
b. In a different sense.
2. By way of Amplification.
3. By way of Description.
4. By way of Conclusion.
5. By way of Interposition.
6. By way of Argumentation.
We will now consider the various Figures which come under these various heads:
I. AFFECTING WORDS
This figure, therefore, is the repetition of the same letter or syllable at the beginning
of two or more words in close succession. Its English name is ALLITERATION (from ad
, to , and litera , letter ). Churchill speaks of Apt Alliterations Artful Aid.
This figure is seen, of course, only in the Hebrew and the Greek. It is difficult to
reproduce it in a translation. And where it occurs in the English it may be only accidental,
and carry no weight or emphasis.
In Jaels days,
Bless ye Jehovah.
* Hyperbole ( q.v. ).
A w ake, a w ake, s peak the s ong!
When into the valley his men th rew th emselves at his feet,
Why sittest thou among the f olds listening to the shepherds f lute?
Geminatio .
a K ings c ame to fightthen the K ings of C anaan fought
Epizeuxis ( q.v. ).
* Epizeuxis ( q.v. ).
Anaphora ( q.v. ).
S he s wings it over S isera, s mites his head,
But let them that love Him s hine forth as the s un in his s trength.
Rom. 11:33 . , anex ereuneeta ) are his
judgments, and his ways , anex ichniastoi )!
Asyndeton ( q.v. ).
|| Some critics have quoted this as a specimen of the low moral standard of theScriptures,
not seeing that it is merely telling us what the heathen woman (Siseras mother) said!
And in that womans language we have the key to the victory which one woman won;
and to the vengeance which another woman wrought.
§ Aposiopesis ( q.v. ).
Here, the two important words are rendered still more emphatic by commencing with
the same syllables.
His judgments are anex ereuneeta (unsearchable), and His ways anex ichniastoi
(untrackable).
This means that His judgments are incomprehensible, and His ways untrackable. The
former word occurs nowhere else in the N.T.; the latter only here, and in Eph. 3:8 , where
it is rendered unsearch-able:The unsearchable riches of Christ. This does not
merely vaguely express that Christs riches are uncountable or untold, but that they
cannot be traced out . The context shows that this present interval between the
sufferings of Christ and the glory that should follow, had been kept a secret (
, musteerion , or mystery ), and had not been revealed, until it was made
known by the Spirit through Paul ( Rom. 16:25 , 26 . Eph. 3:211 . Col. 1:26 , 27 ). The
prophets sought to know the secret as to what or what manner of time the Spirit of
Christ which was in them did signify: but, it was untrackable; they could not follow it:
His ways were past finding out. *
1 Thess. 1:2 . We give thanks to God always for you all. The last words are
emphasized by being put as a beautiful Homo-propheron. The Greek is
( P antote P eri P ant n ), i.e. , always concerning you all.
1 Thess. 5:23 . We give our own rendering: And may the God of peace Himself
, holo teleis
, holo kleeron ), the spirit, and the soul, and the body, be preserved ( i.e. , reserved, see 1
) the parousia
(presence or coming) of our Lord Jesus Christ.
Here the two words are holo teleis kai holo kleeron .
Heb. 1:1 . God who at sundry times and in divers manners, etc.
( pol ymer s pol ytrop s pal ai ), in many parts and many ways
of old .
Here, there is both Homopropheron and Homteleuton: the two words both
beginning with poly - and ending with - s .
This is the opposite Figure to Homopropheron; and is used when successive words
end with the same or similar letters or syllables.
These two figures are for the most part involved in others which affect the whole of
the connected words; and therefore we shall meet with other examples as we proceed.
Mark 12:30 . This is the first commandment. In the Greek this sentence consists of
three words, each ending with the same syllable: ( haut ee pr t ee
entol ee ); and thus our attention is called to this weighty saying.
1 Pet. 1:3 , 4 . Blessed be the God and Father of our Lord Jesus Christ, which
according to his abundant mercy hath begotten us again unto a lively hope by the
resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled,
and that fadeth not away.
This figure differs from the two former, in that the endings are not only similar, but
the similarity arises from the same inflections of verbs or nouns, etc.
It will be seen, therefore, that this figure belongs peculiarly to the Original languages,
and cannot always be transferred in translation.
Rom. 12:15 . Rejoice with them that do rejoice, and weep with them that weep. Here
the inflections of the infinitive and participles necessarily go together in the Greek,
though, of course, not in the English.
The two lines likewise each exhibit an example of Polypt ton ( q.v. ), and also of
Homopropheron ( q.v. ).
This is the reading of the R.V. , and is according to all the critical Greek Texts.
2 Tim. 3:2 , 3 . In these two verses nearly all the words end in - ( -oi ), the
masculine plural case-termination.
These similar endings may arise, as above, where the words are quite different. But
when the two words are derived from the same root; or when they occur, not in the
language in which they appear, but in the language from which they are translated (either
written or spoken), then the figure is called
Matt. 11:17 . We have piped unto you, and ye have not danced ( rchee sasthe ); we
have mourned unto you, and ye have not lamented ( ekop sasthe ).
Here the two words have the same ending, sasthe , which greatly emphasizes the
sense. It is as though we could render it, We have piped for you, and ye never stept ; we
dirged for you, and ye never wept. Though this would emphasize it, it would be by
another figure ( Paronomasia , q.v. ), because the words are similar, only vaguely in
sound , but are not spelt with the same letters.
And, though the similar ending is caused by the inflection of the verb, it is not the
figure of Homoptoton , because the two words are derived from the same root, which
lends an additional force and emphasis.
In the language of Syria, which Christ probably used, the words would be ,
ra-ked-toon , and , ar-ked-toon , both verbs being from the same root and
differing only in the conjugation: , meaning in one, to leap or spring up , from joy (
Ecc. 3:4 ) and in the other to leap or start up from fear ( Ps. 29:6 ; 114:4 , 6 ). *
John 1:5 . And the light shineth in darkness; and the darkness comprehended it not.
The figure does not appear either in the English or the Greek: but in the Chaldee or
Syriac language darkness is , kvel and comprehended is , kabel .
John 10:1 . He that entereth not in by the door into the sheep fold. Is beautifully
expressed in the Syriac ,
1 Cor. 1:23 , 24 . In these verses there is a beautiful combination of four different
words from the same root in order to emphasize the solemnity of the passage:
We preach Christ crucified ( , mishkal , a cross , see Gen. 48:14 ), unto the
Jews a stumbling-block ( , mikshol ), and unto the Greeks foolishness ( ,
sekel ), but unto them that are called, both Jews and Greeks, Christ the power ( ,
hishkeel ) of God and the wisdom ( , sekel ) of God.
* This figure is not preserved in the Hebrew translation of the New Testament; the word
being , rekadtem , and , sephadtem , which is Homoteleuton pure and
simple.
These letters may be thus repeated at the beginning or end of lines, either in the same
order in which they occur in the Alphabet (in which case they are called
ABECEDARIAN ), or in some other certain or particular order, making the letters at the
beginning or end of successive lines or words spell another word.
By the use of this peculiar figure, our attention is attracted to the special importance
of certain passages. There are thirteen such passages in the Scriptures, and whenever we
meet with them, we are asked to give great attention to them, and to put marked emphasis
upon them.
The following are all the Acrostic or Abecedarian passages in the Bible, in which the
order of the Alphabet is followed:
Pss. 9 . and 10 . These two Psalms are linked together by an irregular alphabet running
through, and thus combining the two. Ps. 9 beginning with and Ps. 10 with , which
begins the last half of the alphabet.
The figure tells us that we are to connect these two Psalms together, and shows us
that we are to read them together, and that their subject is one: viz.: the man of the earth
( 10:18 ), the Antichrist; whose days, character, and end they give. While the Great
Tribulation is referred to twice ( 9:9 and 10:1 ). , times of trouble . A
phrase which occurs only in these two places.
Arise, 9:19 , 10:12 ; the oppressed, 9:9 , 10:18 ; forget not the poor, 9:12 ,
10:12 ; the heathen, 9:5 , 15 , 17 , 19 , 20 , and 10:16 .
Ps. 9 is the expectation of the poor ( 18 ). Ps. 10 is the desire of the meek ( 17 ).
The acrostic alphabet is incomplete and irregular, like the times which these Psalms
describe. We cannot reproduce the two Psalms here, but can only indicate the Acrostic in
them:
We must believe that the Acrostic is purposely incomplete, but what the design and
the lesson may be must be left to the patient students of Gods word. It may be that it is to
correspond with these times of trouble, for they also will be broken up and incomplete.
Ps. 25 Here again the Acrostic is designedly irregular, proving its genuineness rather
than suggesting its corruption.
This design is shown by the fact that, in Ps. 34, the same letter is omitted, and the
same letter is duplicated by being added for the last verse. Ps. 25:22 and 34:22
commence with the same word ( pahdah ), redeem , and both verses thus marked
contain a similar sentiment: Ps. 25:22 , Redeem Israel, O God, out of all his troubles:
and 34:22 , The LORD redeemeth the soul of his servants. These two verses are thus
made to stand out by themselves.
The Acrostic letters are thus distributed: , verses 1 and 2 ; , verse 2 (second
word); , verse 3 ; , verse 4 ; , verse 5 ; omitted; verse 6 ; , verse 7 ; , verse 8 ;
, verse 9 ; , verse 10 ; , verse 11 ; , verse 12 ; , verse 13 ; , verse 14 ; , verse
15 ; , verse 16 ; , verse 17 ; Omitted , verse 18 , 19 ; , verse 20 : , verse 21 ;
(repeated), verse 22 .
Ps. 24 Here, as in Ps. 25, the sixth letter is omitted, the alphabet ending at verse 21 ;
and the repeated thus puts verse 22 outside the alphabetical series.
Thus far the two Psalms (25 and 24) are framed on the same model.
In this Psalm, with the above exception, there is one letter left for each verse in its
order.
Ps. 37 Here the series is complete. The being masked behind the preposition (in
the word , for ever , verse 28 ), and the behind the conjunction but , in
verse 39 .
Every letter has two verses of two lines each, except three: , verse 7 ; , verse 20 ,
*
and , verse 34 , which have but one verse of three lines each.
Ps. 111 The acrostic here is perfect. The Psalm has twenty-two lines, which commence
successively with the twenty-two letters of the Hebrew alphabet.
Ps. 112 is formed on precisely the same model, and the two Psalms form a pair, Ps. 111
being occupied with Jehovah and Ps. 112 with the man that feareth Jehovah. They may
be thus comparedthe letters marking the Correspondence ( q.v. ).
Ps. 111
Ps. 112
* It is noteworthy that the first of these ( ) occurs seven verses from the beginning; the
last ( ), seven verses from the end; while the middle letter ( ) is the middle of the
whole Psalm.
Ginsburgs Hebrew Bible omits the Vau ( ).
It is very difficult to preserve this in a translation, and impossible where the letters of
one language are not the same either in power or number or order.
It so happens, however, that the ninth portion (verses 6572 ), in which each verse
begins with Teth (T), begins also with T in the Authorized Version in all the verses
except two ( 67 and 71 ). These can be easily made to begin with T also, by changing the
word Before in verse 67 to Till; and the words It is in verse 71 to Tis . Then it will
exactly correspond to the Hebrew original.
Attempts have been made to render other portions in a similar manner, but with little
success. What comes naturally in an Original Text, must be somewhat forced in
translating it into another language. We offer the following as an example:
A.
Ps. 145 Here the Acrostic is perfect, with the exception of the letter Nun , (N), which
comes between verses 13 and 14 .
It has evidently dropped out through the carelessness of some scribe; for it must have
been in the manuscripts from which the Septuagint, Vulgate, Syriac, Arabic and Æthiopic
Versions were made, as they contain the verse. One Hebrew MS. has been found by Dr.
Ginsburg containing the verse; which reads, The LORD is faithful in all His words, and
holy in all His works.
Moreover, it falls in with the structure of the Psalm, for the member, in which verse
nun ( ) occurs, consists of verses 1320 and is as follows:
a 13 . Thou, second person.
The Psalm is Davids Psalm of praise. It is the only Psalm that is dignified by this
title. It is a special Psalm, therefore, and the Acrostic marks it as such, there being exactly
22 verses, one letter for each verse, and each verse consisting of two lines.
The structure (see under Correspondence ) shows that it consists of seven members,
arranged alternately, the subject of the first being Praise promised , and that of the
second, Praise offered in fulfilment of that promise.
It is as follows:
Psalm 145
A1 1 , 2 . Praise promised (first person) for Jehovah Himself.
A2 47 . Praise promised (first and third persons alternately) for Jehovahs works.
B1 11 , 12 . Her husband.
Like Ps. 145 it consists of twenty-two verses, and each verse contains two lines.
Lam. 2 is the same, except that in this case it is verse 19 ( , Koph ) which contains four
lines. and (verses 16 and 17 ) are transposed.
Lam. 3 is different. It consists of 66 verses; the first three each commencing with (A);
the second three each commencing with
(B), and so on. Here, also as in chap. 2 , and (verses 4648 and 4951 ) are
transposed.
Lam. 4 Here, there are 22 verses, each verse commencing successively with the letters
of the alphabet, and consisting of two lines. Here, also as in chaps. 2 and 3, the and
(verses 16 and 17 ) are designedly transposed.
There are, however, others, to which our attention is called by the Massorah, as well
as by their being written in larger characters in certain Manuscripts.
In these cases the Acrostic letters spell certain words. But these are no more
accidental than those which are alphabetical. Other acrostics have been found; but, as
they are without Massoretic or Manuscript authority (and, therefore, probably are
undesigned) we do not notice them.
Ps. 96:11 . The Massorah has a rubric calling attention to the name of Jehovah here in
a complete sentence of four words: *
Let the heavens rejoice, and let the earth be glad (lit., Let-rejoice the-heavens
and-let-be-glad the-earth ).
This is the great truth and the grand climax of Gods purposes, which the Psalms as a
whole set forth and declare. Especially so in this fourth book of the Psalms, which reveals
those purposes in relation to the earth.
Ps. 96 is a call to all the earth (verse 1 ) to sing the new song, and Ps. 97 is, or rather
will yet be, the earths glad answer to that call. *
Esther. In the Book of Esther four times the name of Jehovah occurs in the form of an
Acrostic.
Jehovah had declared ( Deut. 31:1618 ) that if His people forsook Him He would
hide His face from them. Here this threatening was fulfilled. But, though He was hidden
from them, He was present, working for them, to deliver them. Hence the outward form
of the book is in harmony with the circumstances of the people: Jehovah was not with
them, but He was for them; and therefore, though His name does not occur so that it may
be sounded and pronounced by the voice, it appears, so that it may be visible to the
opened eyes.
Further, the four Acrostics are all different from each other.
THE FIRST
occurs in 1:20 . It is formed by the initial letters, for the event was initial. It is formed by
spelling the word backwards , for Jehovah was overruling and turning back the wisdom
of man. The four Hebrew words are
i.e. , All the wives shall give , or exhibiting a similar Acrostic in English
D ue R espect O ur L adies
This counsel resulted in bringing Esther to the throne; so that, when Hamans plot had
been made, it might be thwarted ( 4:14 ).
( 5:4 ) is formed, as before, by the initial letters; for Jehovah was initiating His plans: but
it is spelt forwards (as in our common form of Acrostics), for Jehovah was ruling rather
than overruling. The four Hebrew words are
L et O ur R oyal D inner
be graced this day by the King and Haman. The name of Jehovah appears in the
invitation; for He was to be there in order to bring the counsels of man to nought and
take the wise in their own craftiness.
Nothing happens at the dinner beyond an invitation to Haman to dine at the royal
table the next day. Then went Haman forth that day joyful and with a glad heart ( 5:9 ).
Yes, that day, for it was his last!
( 5:13 ) is the beginning of the end. Hence it is formed by the final letters, for the end was
approaching. It is read backwards , for the Lord was turning back all the proud purposes
of Haman. Haman goes home to his wife and says:
sa D , fo R n O avai L
This sadness was a precursor of, and foreboded, his coming execution. Haman dines
on the morrow with the king and queen; and events soon reached their climax; which
comes in
( 7:7 ). It is again in the final letters, for Hamans end had come. It is spelt forwards ; for
Jehovah was ruling , and had determined the event:
Haman saw that evil was determined against him , or, For he saw that there was
There was indeed evil to fear: for that evil had been determined not by King
Ahasuerus, but by Jehovah: and the evil came swiftly upon him, for he was at once taken
out and hanged.
Thus these four Acrostics at once conceal and reveal the Name of Jehovah, and
emphasize the four pivots on which the whole history turns.
Est. 7:5 . This is another Acrostic for which there is Massoretic authority, the letters
being written in larger characters in certain MSS
It is that name by which God revealed himself to Moses and to Israel, the I AM ,
who had come down to deliver them. He who came down to deliver them in Egypt now
comes down to deliver them in Persia: and, though He was not revealed, nor His name
written, yet He has caused it to be emblazoned on the pages of the history.
When Ahasuerus learned from Esther, that the Jews enemy had laid his plot to
destroy the whole nation, he cries out in his ignorance,
that durst presume in his heart to do so? He uses the words of which the final letters
spell the name EHJHE (pronounced E-he-yhe both backwards and forwards).
EHEYEH knew who Haman was and where he was. He who is the great I am, sees
the end from the beginning; and both rules and over-rules all events for the
accomplishment of His purposes, and for the deliverance of His People. (See Ex. 2:2325
; 3:14 , 15 ).
Acrostics, like many other figures, occur only in the Originals, and cannot be
reproduced in a translation.
It is possible also for figures to occur in a translation which are not in the Hebrew or
Greek! In such cases they are, of course, either accidental or designed. In either case they
are of no value or weight.
An Acrostic can be made, for example, in the English of John 3:16 , which is
accidental. But as it may be useful to some in teaching others, we note it here
John 3:16
O nly begotten
E verlasting
L ife.
This verse contains the good news of the Gospel, which, by a singular coincidence, is
the very word which may thus be written as an Acrostic.
There are no less than twelve ways in which the same word may be repeated in the same
sense in the same sentence. The first is called
When the word is repeated in close and immediate succession, no other word or words
coming between, it is called GEMINATIO , pronounced Gem-i-n ´-tio , which means a
doubling, duplication, a re-doubling . It is also called ITERATIO ( It´-er- -ti-o ),
iteration; CONDUPLICATIO ( con-d -pli-ca´-tio ), conduplication , or full doubling .
When the words do not immediately succeed each other, but are separated by one or
more intervening words, the figure is then called EPIZEUXIS , pronounced Ep´-i-zeux´-is
epi ), upon , and ( zeugnumi ), to
yoke , or join closely together . The intervening words thus form the yoke which joins the
repeated words.
The Latins give this figure the name of SUBJUNCTIO ( Subjunc´-tio ), which is
derived from the Greek and has exactly the same meaning, subjoining (from jugum, a
yoke ).
In writing, one might accomplish this by putting the word in larger letters, or by
underlining it two or three times. In speaking, it is easy to mark it by expressing it with
increased emphasis or vehemence.
How important for us to notice, in the Scriptures, the words and expressions which
the Holy Spirit has thus marked and emphasized in order to impress us with their
importance!
Gen. 6:17 . And, behold, I, even, I , do bring a flood of waters upon the earth.
Gen. 22:11 . And the angel of the LORD called unto him out of heaven, and said,
Abraham, Abraham .
This is the first occurrence of this figure, used of names. There are ten such in the
Scriptures (the number ten completing the cycle of Divine order). *
Seven of these are used by God to man (four of which are in the Old Testament, and
three in the New), the other three being used under other circumstances. When thus used,
the figure calls special attention to the occasion or to the person, and to some solemn
moment of importance in the action, or of significance in the words.
It is to be noted that in raising the dead the Lord Jesus never used this figure! As
much as to say it needed no emphasis whatever to make the dead hear His voice (see
Mark 5:41 ).
The disciples may cry, Master, Master , we perish! ( Luke 8:24 ), but He calmly
rebukes the winds and the waves.
Gen. 25:30 . And Esau said to Jacob, Feed me, I pray thee, with that same red
pottage .
, plural , plural )
as wheat: but I have prayed for thee ( singular ) that thy faith fail not.
Satan sifts to get rid of the wheat! Christ fans to get rid of the chaff ( Matt. 3:12 ).
Each of these three examples is unique. In No. 8 it is the name of the Lord used by
man. In No. 9 it is used of Gods city and people by Christ. In No. 10 it is used of God by
Christ.
The Hebrew having no superlative, doubles the adjective (see under Idiom ),
( hah-ahdom, hah-ahdom ), red, red , i.e. , this very red [ food ]; or, this
deliciously red food .
Here the Hebrew ( k h vahk h ), this and this , is well translated, The
repetition emphasizes the fact that he looked in every direction. See also Josh. 8:20 , i.e. ,
in any direction. 2 Kings 2:8 . Also Josh. 8:33 , ( mizzeh oomizzeh ), i.e. , on
all sides. 1 Kings 2:36 , Go not forth thence any-whither ( ahneh vah-ah-nah
), this and this . 2 Kings 4:35 , see margin.
Ex. 4:16 . And he shall be , even he shall be to thee instead of a mouth: i.e. , he
shall surely be, etc.
Ex. 15:16 . Till thy people pass over , O LORD , till the people pass over , which
thou hast purchased: i.e. , till thy people have completely passed over and are safe on the
other side.
Ex. 23:30 . By little and little I will drive them out from before thee, ( me-
at, me-at ), little, little , I will drive, etc.: i.e. , I will drive them out by very slow
degrees. There s no by or and in the Hebrew of this passage. These words should be
in italics. The figure is beautifully rendered in English idiom, where two adverbs are used
to express the superlative.
Ex. 28:34 . A golden bell and a pomegranate, a golden bell and a pomegranate upon
the hem of the robe round about: i.e. , alternately.
Ex. 34:6 . And the LORD passed by before him, and proclaimed, JEHOVAH,
JEHOVAH .
Here, if we were to translate the figure idiomatically, it means that He proclaimed the
wonderful name, Jehovah! (which He did in the sixth and seventh verses).
Lev. 6:12 ( 5 ). And the priest shall burn wood on it every morning.
( babb ker, babb ker ), morning, morning : i.e. , every morning, regularly, and without
intermission.
Lev 24:8 . Every sabbath he shall set it in order before the LORD continually.
There is also the repetition of the word ( ahvadnoo ), we perish, we all
perish.
Deut. 28:43 . Here the figure is really translated idiomatically, and not literally. The
stranger that is within thee shall get up above thee very high, i.e. , (
mahalah, mahalah ), high, high ; and thou shalt come down very low ( i.e. ,
( mattah, mattah ), low, low ).
Thus the figure emphasizes the depth of the misery into which Israel should be
brought if they would not hearken to the voice of Jehovah (verse 15 ).
Judges 5:22 .
2 Sam. 7:5 . Go and tell my servant David (Heb., to my servant, to David), Thus saith
the LORD , Shalt thou build, me a house for me to dwell in?
Here there is great emphasis to be placed on the repeated pronoun, me, in order to
rebuke the popular and universal thought of the natural heart, which ever says, See now,
I dwell in a house of cedar, but the ark of God dwelleth within curtains.
A.V. The Authorized Version, or current Text of our English Bible, 1611.
2 Sam. 18:33 . O my son Absalom, my son, my son Absalom! Would God I had
died for thee, O Absalom, my son, my son!
How eloquent: and what a volume is contained in this simple figure, so naturally used
by the child; as an English child would say, My poor head.
Ps. 22:1 . My God, my God ( , Elee, Elee ), why hast thou forsaken me?
Who can tell the depth of meaning and of feeling, which this figure here reveals? It is
thus impressed upon us, because it cannot be expressed by words. See Mark 15:34 .
Ps. 67:6 , 7 ( 7 , 8 ).
Ps. 77:16 ( 17 ).
Ps. 96:13 .
Ps. 137:7 . Remember, O LORD , the children of Edom in the day of Jerusalem; who
said, Rase it , rase it, even to the foundation thereof, i.e. , ( ahroo, ahroo ),
Down-with-it, down-with-it, or we might render the figure, utterly overthrow it .
Prov. 20:14 . It is naught , it is naught , saith the buyer: but when he is gone his
way, then he boasteth.
Ecc. 3:18 . Lit., I said in my heart respecting the estate of the sons of men that
they
, even they are like beasts.
Here the figure of Pleonasm ( q.v. ) first emphasizes the word men, and then the
Epizeuxis again increases that emphasis.
Ecc. 7:24 . That which is far off and exceeding deep, who can find it out?
Isa. 6:3 . The holiness of Jehovah is emphasized beyond measure, and the three
persons in one God are indicated by the thrice repeated Holy, holy, holy is the LORD of
hosts. Here the highest degree of holiness is ascribed to Jehovah.
Isa. 21:9 . Babylon is fallen, is fallen : to emphasize the certainty and the greatness
of the fall of that great city, and the completeness of its final overthrow. See also Rev.
18:2 .
Here the figure is idiomatically translated . The Hebrew reads (see margin)
( shalom, shalom ), peace, peace , thus emphasizing the word and denoting much
peace, great peace; or, as in A.V. , perfect peace. In 57:19 and Jer. 6:14 it is not thus
translated.
Isa. 28:10 . This is probably the ironical language of the scornful men (verse 14 ),
introduced by the Ellipsis of verse 9 : Whom [ say they ] shall he teach knowledge?
for [ it is ] precept upon precept; precept upon precept; line upon line; line upon line;
here a little , and there a little. And, then, the Prophet retorts: For (or Yea, verily)
with stammering lips ( marg. , stammerings of lips ) and another tongue will he speak (
marg. , he hath spoken ) to this people.
In the English the Epizeuxis is not perfect, because the word upon comes between,
but in the Hebrew the words follow each other closely.
i.e. , For it is tzav latzav; tzav latzav; kav lakav, kav lakav; z hr sh hm, z hr sh hm .
Isa. 40:1 . Comfort ye, comfort ye my people, saith your God. Here the Epizeuxis
consists of one word in the Hebrew, ( nachmoo, nachmoo ): and calls our
attention to the passage; while it emphasizes the plenitude of that comfort wherewith
Jehovah has determined to comfort His People Israel at no distant date.
Isa. 51 . In this Scripture we have three calls emphasized by this figure.
A1 51:911 . A call to the arm of Jehovah: Awake, awake , put on strength, O
arm of the LORD .
* The same applies to other arguments: e.g. , Dr. Driver says (p.227) that certain words
occurring in chapters 4066 . point to a later period of language than Isaiahs age
A
remarkable instance is afforded by 65:25
where , the common Hebrew word for
together , is replaced by , an expression modelled upon the Aramaic , and
occurring besides only in the latest books of the Old Testament. But Professor Driver
does not mention the fact that the word occurs in the earlier books of the Bible: so early
indeed as Gen. 3:22 ; 49:16 . 1 Sam. 17:36 , and elsewhere. True, in these passages it is in
the construct state: but that makes no difference so far as the argument is concerned.
Moreover, as this very word occurs in chap. 1:28 , 31 , and 11:6 , 7 , as well as in
66:17 , it is an argument against Dr. Drivers division of Isaiah into two halves.
marg. Margin.
B1 1216 . Followed by comfort.
Jer. 6:14 . They have healed also the hurt of the daughter * of my people slightly,
saying Peace, peace ; when there is no peace. Here the figure contrasts with the fact that
there was no peace for Jerusalem the fact that her false prophets continually promised
plenty of peace, much peace.
Jer. 22:29 . O earth, earth, earth , hear the word of the LORD .
Ezek. 21:913 ( Heb. 1418 ). A sword, a sword is sharpened, and also furbished.
This is to call our attention to the sword of the LORD , viz. , Babylon, and to show
that His sword is a sword for war , and not a sword worn for honour . This is the key to
this difficult passage. That there are difficulties is seen the moment we observe the italics,
note the marginal alternatives, and consult the commentators!
Jehovahs sword was not like the sword of His son Judah, not like his rod or
sceptre (verse 10 ), which was merely for honour, and was no use against a tree. But
this sword (verse 10 ) contemneth the rod (or sceptre) of my son, as [ it despiseth ] every
tree (or wood). Verse 12 should be, Cry and howl, son of man: for it shall be upon my
people, it shall be upon all the princes of Israel: my people shall be delivered to the
sword: smite therefore upon thy thigh (which was the symbol of fear in man, as beating
the breast was in woman). Verse 13 . Because it was proved, and what? ( i.e., what will
happen? what will be the result? ) if the sword shall not despise the wood, saith the Lord!
It will not be, saith Adonai Jehovah! ( i.e. , it will not despise it! it will destroy it!)
Thus we have the sword of Jehovah emphasized: and the structure of these verses
explains their meaning.
A 810 . The sword of Jehovah (Babylon). Its sharpness and brightness.
The point is that the sword of the Lord is a sword of war, not of honour; and its power
is so great that the sceptre of Judah (which was of wood ) will not withstand it.
Ezek. 21:27 . I will overturn, overturn, overturn it; and it shall be no more until he
come whose right it is; and I will give it him: i.e. , I will completely and thoroughly
overturn it.
The threefold Epizeuxis emphasizes the completeness of the overthrow of the throne
of David; hence, by implication, the certainty of the promised fulfilment of the prophecy
that He who is Davids Son and Davids Lord, shall surely reign upon that same throne
according to Luke 1:32 , 33 , and many other Scriptures.
Ezek. 22:2 . Wilt thou judge, wilt thou judge? : i.e. , Wilt thou really and truly
judge? See under Heterosis .
Ezek. 34:11 . Behold, I , even I , will both search my sheep and seek them out.
And verse 20 : Behold I , even, I , will judge between the fat cattle and between the
lean cattle.
For the emphasis in this passage, see the notes on it under the figure of Ellipsis ( page
40 ).
Dan. 5:11 . Whom the king Nebuchadnezzar thy father, the king , I say , thy father
, made master of the magicians: i.e. , thy father the great and mighty king
Nebuchadnezzar.
Zeph. 1:14 . The great day of the LORD is near , is near , and hasteth greatly: i.e. , is
very near.
Matt. 5:37 . But let your communication ( R.V. , speech) be, Yea, yea; Nay, nay :
for whatsoever is more than these cometh of evil.
Here the figure emphasizes the fact, not that we are forbidden to say , Yea or nay
twice; but that we are merely to say, Yes or no, and not to indulge in vehement
asseverations and oaths; for whatsoever is more than these cometh of evil.
Matt. 23:37 . O Jerusalem, Jerusalem , thou that killest the prophets, etc.:
emphasizing the pathetic appeal by the exceeding guilt of the city in killing the prophets
of Jehovah.
Luke 23:21 . Crucify him , crucify him, emphasizing the vehemence of the cry,
and the determination of the priest-led people.
Apart from the Repetition, which occurs only in the fourth Gospel, there is something
to be learnt from the number of times the word occurs. *
Heb. 10:37 . Yet a little while, Lit., how little, how little.
( eti gar mikron hoson hoson ).
Eph. 3:9 . Lit. And to enlighten all [ as to ] what [ is ] the dispensation of the Mystery
which has been hidden away, away , from the ages in [or by] God. Showing the
completeness with which the secret was hidden in former times. Compare Rom. 16:25 ,
and Col. 1:26 .
This figure is also sometimes called EPANAPHORA : which is the same word with
( epi ), upon , prefixed. In Latin it is called RELATIO .
This figure is so-called because it is the repeating of the same word at the beginning
of successive clauses: thus adding weight and emphasis to statements and arguments by
calling special attention to them.
Scripture abounds with this figure, which adds great importance to many of its
solemn statements. We give a few examples:
Deut. 28:36 .
See the same figure in verses 1619 with the word cursed repeated at the
beginning of successive sentences.
2 Sam. 23:5 . According to the Hebrew, each line begins with the word ( kee ), For
.
* See Polysyndeton .
These four lines are in the form of an introversion:
a Question.
a Question.
In a and a the question is concerning Davids house; while in b and b the subject is
Jehovahs covenant. See under Correspondence .
Ps. 3:1 , 2 ( 2 , 3 ).
Ps. 115:12 , 13 .
This figure stands here in immediate contrast with the figure of Epistrophe ( q.v. ) in
verses 911 , where the same phrase ends successive clauses.
See also in the Songs of Degrees, Ps. 121:7 , 8 ; 122:6 , 7 ; 123:2 , 3 ; 124:1 , 2 , and 3
, 4 , 5 ; 126:2 ; 127:1 ; 128:5 , 6 ; 129:1 , 2 .
Isa. 51:1 , 4 , 7 . Three times we have the Divine call Hearken unto me.
Jer. 1:18 . Behold, I have made thee this day a defenced city,
The figure, here, emphasizes the fact that the prophet in being Gods spokesman was
recognised as the man of God, * but also (and therefore) as necessarily against man.
For, inasmuch as mans thoughts and mans ways are always the opposite of Gods, he
who is for God cannot help being opposed to man.
Jer. 4:2326 . We have I beheld four times repeated; to enchance the solemnity of
the desolation of Jehovahs judgments.
Jer. 5:17 . They shall eat up is three times repeated; to emphasize the complete
devouring of the land by the enemy.
Jer. 50:35 , 36 . A sword is four times repeated; to emphasize the slaughter in the
destruction of Babylon.
Jer. 51:2023 . Ten times we have the words with thee repeated to amplify the
statement in verse 20 . Thou art my battle ax, spoken of Israel.
Hos. 3:4 . For the children of Israel shall abide many days
without a king,
* See The Man of God , by the same author and publisher; price one penny.
Here there is something more than a simple Polysyndeton ( q.v. ), as another word is
joined with the conjunction.
Micah 5:913 . I will cut off is repeated four times; to amplify and extend the
prophecy in verse 9 .
Micah 7:11 , 12 . Here we have In that day repeated to emphasize the time; and
from to amplify the places whence they shall come.
Zeph. 1:2 , 3 . I will consume , three times repeated, indicates the solemnity of the
threatening and the certainty of its execution.
Matt. 5:22 .
This question is three times repeated; to emphasize and call attention to the fact that,
though they were all attracted to John, yet they rejected him, and his ministry, and his
testimony. See under Erotesis .
Matt. 11:18 , 19 . This is lost in the English Version: as in the Greek the verb came
is put out of its natural place (by the figure of Hyperbaton , q.v. ), and is made to
commence the two successive sentences.
Rom. 8:33 , 34 , 35 . Here we have the three questions, each beginning with Who
shall? (See page 87 ).
Gods husbandry,
Note, that the fellow-labourers are ourselves with one another; and not we who are
fellow-labourers with God. We are not to dishonour God by bringing Him down and
making Him one of ourselves. The popular explanation is only another instance of mans
nature, which made him so easy a prey to Satans temptation-promise, Ye shall be as
gods ( Gen. 3:5 ).
Herein lies the difference between the First Adam and the Last, between the First man
and the Second. The first man thought equality with God was a thing to be grasped at: but
the Second Man did not so consider it ( Phil. 2:6 , R.V. ). Equality with God was not a
thing to be obtained, but a thing to be either inherently possessed (as He possessed it as
the Son of God), or to be received as the gift of God (as He received it as the Son of
Man).
but ye are justified in the name of the Lord Jesus and by the Spirit of our God.
1 Cor. 6:12 .
All things [or rather meats ] are lawful unto me, but
All things [or meats ] are lawful for me [ to eat ], but I will not be brought under
the power of any.
1 Cor. 12:811 . We have the repetition of the words, to another. In the Greek the
( allos ), another (of the same
( heteros ), another (of a different kind), twice , in
connection with faith and kinds of tongues. *
but all these worketh that one and the selfsame Spirit, dividing to every man severally AS
HE WILL , and not as we may will or claim.
1 Cor. 13:4 . In the first three verses we have the figure of Polysyndeton ( q.v. ), or
many ands. In verses 47 , we have a combination of two figures: Asyndeton ( q.v. ),
or no-ands; and Anaphora in the repetition of the word Charity (verse 4 ).
* It is probable that Heteros marks a new class; while Allos refers to subdivisions of the
same class.
all things hopeth,
In verse 8 :
In verse 9 :
in part we prophesy.
as a child I spake,
as a child I understood,
as a child I thought.
2 Cor. 11:26 . Here we have the repetition of in perils eight times.
2 Cor. 7:11 . We have the repetition of the word yea to increase the effects and
results of true godly sorrow for sin in seven particulars. Referring to six different aspects
of their sorrow as manifested in three different directions.
The word rendered yea really means but; and it may be preserved by supplying the
Ellipsis: what carefulness (or rather earnestness) it wrought in you, but not earnestness
merelythat is saying too little
in respect of themselves.
but self-defence,
but indignation,
in respect of Paul.
but fear,
but zeal,
but revenge,
The first but combines the additional figure of Epitasis ( q.v. ), which is here an
emphatic addition to a statement or argument of six particulars.
against principalities,
against powers,
This is to emphasize the fact that our conflict is spiritual , and that Satans sphere of
operations is not immorality or crime, but religion. See all the references to him in
Scripture, and note how opposed they are to popular Satan-myth of the world and of
Christendom.
Phil. 4:8 . We have here the repetition of the word whatsoever things with which
the figure of Asyndeton ( q.v. ) is combined, in order to emphasize the important
conclusion Think on these things : and these things, in eight nouns are arranged in
the figure of Chiasmus ( q.v. ).
1 John 1:13 .
Jas. 5:7 , 8 . Three times we have Be patient with reference to the coming of the
Lord.
Is any merry?
Here are contrasted prayer and praise; and praying with singing. Teaching us that
prayer is not to be sung. *
1 John 3:5 , 8 . He was manifested to take away our sins;
the Son of God was
manifested that he might destroy the works of the devil.
Here the two great purposes of Christs manifestation are declared: the one present,
and the other future; the one in grace now, and the other in power hereafter; the one in
sufferings, and the other in glory.
Other examples of Anaphora may be seen in Gal. 1:8 , 9 . Rev. 7:58 (with
Epistrophe ), and elsewhere: for these examples are given only as specimens.
* See Intoned Prayers and Musical Services , by the same author and publisher.
In this figure the word is resumed , rather than repeated, from the beginning of
another sentence: and when the word is resumed after a parenthesis it is called
APOSTASIS , and the parenthesis is closed by the apostasis .
Moreover, the word so taken up and resumed may not be necessarily from the
beginning of the sentence, but it may be taken up again from the middle or from any
other part, as in this sentence:
The persecutions undergone by the Apostles were a trial to their faith, and a confirmation to ours; a trial to them,
etc.
It differs from Anaphora ( q.v. ) in that the repeated words are not immediately
successive, but are separated by a break or parenthesis: the repetition being a resumption
of what the writer or speaker had already before begun to say.
Rom. 3:25 , 26 . Whom God hath set forth to be a propitiation through faith in his
blood, to declare [ his righteousness for the remission of sins that are past, through the
forbearance of God; to declare , I say ] , at this time his righteousness: etc.
1 Cor. 4:11 , 13 , where the words in verse 11 , unto this present hour , are taken up
again at the end of verse 13 , unto thid day.
1 Cor. 10:25 , 29 . Here, after a parenthesis (verses 2628 ) the word conscience is
repeated from the end of verse 25 , and the argument is resumed in verse 29 .
Eph. 3:1 , 14 . For this cause I , Paul, [ the prisoner of Jesus Christ.
(then after a
parenthesis of thirteen verses he resumes in verse 14 ), For this cause] I bow my knees,
etc.
Phil. 1:22 , 24 . In verse 20 , the apostle had been speaking of glorifying God by life,
or by death. For, if he lived, it would be Christ, and if he died, it would be gain to
him, and would release him and give him rest from all his labours. The real conclusion is
that if he continued to abide in the flesh it would be better for them. But this conclusion is
interrupted by the mention, parenthetically, of a third thing, which made him unable to
say which of the two (living or dying) he would really prefer, because this third thing was
so much better than either of the other two; for it wasthe return of Christ. Then, having
mentioned this, he takes up the statement again, repeating the beginning of verse 22 (in
the flesh) and continuing it in verse 24 .
Verse 23 :But if I live in the flesh, [ this is the fruit of my labour (yet what I shall
choose I wot not, for I am being pressed * out of these two, having a strong desire unto
* , I am being pressed.
the return, and to be with Christ, which is a far, far better thing): but to remain in the
flesh] is more needful for you [ i.e. , than dyingnot better than Christs return].
He had told the Thessalonian saints that we which are alive and remain shall not
precede those who are asleep. For the Lord Himself shall descend from heaven with a
shout, with the voice of the archangel and with the trump of God; and the dead in Christ
shall first rise. Then we which are alive and remain shall be caught up together with them
in clouds to meet the Lord in the air, and SO ( , hout , thus, in this manner ) shall
we ever be with the Lord. There, is therefore, no other way of being with the Lord. The
Spirit of God would not have written one thing to the Thessalonians and a different thing
to the Philippians.
To understand the full significance and use of Polysyndeton , the student must
consider along with it the opposite Figure A-syndeton (the same word syndeton with a
prefixed, meaning no , instead of poly, meaning many ). See A-syn´-de-ton, i.e. , NO-
ANDS ( page 137 ).
occurs 857 times, and is never translated betwixt anywhere else, But it is 165
times rendered out of.
This is not the infinitive mood of the verb depart, but three distinct words. ( eis ),
unto , to ) the ( analusai ), return . This verb occurs in N.T. only in
Luke 12:36 , when he shall return from the wedding. It does mean, to depart, but from
thence to here, not from hence to there. See Tobit. 2:1 . Judith 13:1 . 1 Esd. 3:3 . Wisd.
2:1 ; 5:12 . Ecclus. 3:15 . 2 Mac. 8:25 ; 9:1 ; 12:7 ; 15:28 . Josephus Ant. vi., 4, 1 .
The Laws of Grammar decide for us how the conjunction and should be used. If we
are enumerating a number of things, we (by usage) place the conjunction immediately
before the last. This is the cold law, which leaves what we say without any special
emphasis. But this law may be legitimately broken in two different ways for the sake of
emphasis. In order to attract the attention of the hearer or reader, we may either use NO
ANDS , or we may use MANY ANDS . Man may use these figures, however, without
sufficient reason, and unwisely: but the Holy Spirit ever uses words in all perfection, and
it behoves us carefully to note whatever He thus calls our attention to.
When He uses No-ands, He does not ask us to stop and consider the various
particulars which are enumerated, but to hasten on to some grand climax. In this case that
climax which we read at the end, is the all-important matter on which the greatest
emphasis is to be placed.
When He uses many-ands, there is never any climax at the end. Instead of hurrying
us on, breathlessly, to reach the important conclusion; we are asked to stop at each point,
to Weigh each matter that is presented to us, and to consider each particular that is thus
added and emphasized.
One illustration of each will make this quite clear. We have an example of both in one
chapter ( Luke 14 ), and, strange to say, in connection with precisely the same four
words.
In the former case ( Asyndeton ), we are not asked to consider the various classes of
persons mentioned, but we are hastened on to the important and weighty conclusion:
In other words, we are taught that, though we are not obliged to make a feast at all,
yet, even if we do, we can call whom we please: but, if we call such persons as are here
described, there is a great blessing attached: hence, we are hurried over the enumeration
of these classes to be told of this blessing. And, even then, it really does not matter much
whether they are actually blind or lame, etc. The point is they must not be able to return
it.
On the other hand, the Masters servant is commanded to bring in such persons to
the Lords feast, as a matter of simple obedience: and when he has done this, he has done
no more than his duty, and is at the best, but an unprofitable servant. Hence, by the use
of this figure of Polysyndeton in verse 21 , we are not hurried on to any climax at the end,
but we are detained at each step, and are thus asked to consider carefully what is taught
Us by the mention of each of these various classes:
Go out quickly into the streets and lanes of the city,
and bring in hither the poor ( i.e. , those whom no one would think of inviting, but who
would welcome the invitation ( 15:1 . Matt. 20:31 ):the poor who could not
afford to buy a piece of ground (verse 18 ), or five yoke of oxen (verse 19 ).
and the maimed ( i.e. , those who would be most unlikely to be able to say, I have
married a wife (verse 20 ),
and the halt ( , as in verse 13 , where it is translated lame: i.e. , those who
could not go to use the oxen, or to prove them, at the plough, verse 19 ),
and the blind ( i.e. , those who could not say, I must needs go and see the piece of land
which I have bought, verse 18 ).
Here, by this figure, instead of being hurried forward to a weighty conclusion we are
led gently backward by each and to think of these four classes, and to contrast them
with those whom the Lord had just described in the preceding parable as making excuses.
These two illustrations will prepare us for the consideration of the two figures
separately, and enable us to understand them.
Gen. 8:22 . Here the completeness of the covenant and the fulness of the blessing, and
the certainty of the Divine promise, is set forth in a double four-fold description:
and whatsoever thou hast in the city, and bring them out of this place. See also verses
16 , 19 ; and verse 17 for Asyndeton .
and they came to the place which God had told him of;
Gen. 25:34 . Then Jacob gave Esau bread and pottage of lentiles;
and drink,
Here our attention is drawn to the deliberateness of Esaus action. There is no haste in
the words, as there was none in Esaus deed. Each part of it is minutely pointed out, and
dwelt upon, as showing that Esau did not fall under some sudden temptation, but that he
deliberately and wilfully despised his birthright. (See Heb. 12:16 , 17 .)
Gen. 43:8 . This is shown more clearly in the Hebrew; it is partly hidden in the A.V. ,
to suit the English idiom. Here, the Polysyndeton is used to heighten the effect of Judahs
appeal to his father to let them all depart and procure the food they so greatly needed. The
Hebrew reads:
And Judah said unto Israel, his father, Send the lad with me,
also we,
also thou,
Ex. 1:7 . Here the figure is employed in order to impress us with the marvellous
increase of Israel by the Divine blessing (See Ps. 105:24 ; 107:33 ).
and multiplied,
Josh. 7:11 . Jehovah shows to Joshua (and to us) the greatness of Achans sin, by
bringing out emphatically all the acts which formed part of it. The Hebrew reads:
Josh. 7:24 . Here, to show the awful solemnity of the judgment executed upon Achan,
and the magnitude of his sin, twelve times we have the conjunction, eleven of the times
with ( ).
And Joshua,
and all Israel with him, took Achan the son of Zerah,
1 Sam. 17:3436 . Here David enhances the importance of what he tells King Saul, by
bringing out graphically each detail of that which makes him a type of the Good
Shepherd:
And David said unto Saul, Thy servant kept his fathers sheep
and a bear,
and he took up (he took up also) the mantle of Elijah that fell from him,
and when he also had smitten the waters, they parted hither and thither,
All this to show us the importance, not of any great climax, but of each part of that
wondrous miracle.
2 Kings 5:26 . In the words of Elisha to Gehazi on his return from Naaman, he brings
out by the use of this figure all that was in Gehazis heart; showing that he knew how
Gehazi had already planned and arranged how he should spend and lay out the money
which he had asked of Naaman.
Is it a time to receive money,
and oliveyards,
and vineyards,
and sheep,
and oxen,
and menservants,
and maidservants?
1 Chron. 29:1113 . Here the greatness and the goodness of Jehovah is set forth in
Davids Thanksgiving . The whole structure * of this thanksgiving is as follows:
Praise.
A a 10 . David blessing Jehovah
b 10 . Jehovahs eternity.
b 14 , 15 . Davids mortality.
Prayer.
C 16 . The House and its provision,
and the majesty ( Ps. 21:6 ); for all that is in the heaven
come of thee,
and might;
Ps. 107:3537 . Here, to enhance the blessings which Jehovah bestows upon His
people they are set forth with such distinctness that we are asked to dwell upon each one
that goes to make up the whole:
* Or, omitting the italics because of all in the heavens and in the earth.
and dry ground into watersprings,
and there he maketh the hungry to dwell, that they may prepare a city for habitation;
Isa. 2:1119 . Here the figure is employed to set forth the completeness of the manner
in which Jehovah will shake terribly the earth ( 19 , 21 ). There is another figure
employed (see under Synonymia ): and this, with the structure, shows us the importance
and solemnity of the whole passage. It commences with chap. 2 , and ends with chap. 4 .
Thus:
A 2:15 . Promise.
A 4:26 . Promise.
Then the second member B, with which we have to do (the figure o Polysyndeton
marking it and stamping it as a, whole), may be expanded, thus:
*
B. Threatening of judgment ( general ), 2:622 . (With special reference to men.)
*
In B ( 34:1 ) the reference is specially to women.
G 69 . Reason. Because they exalt themselves before God, and humble
themselves before their idols.
by Jehovah.
J c 11 . Man abased. Jehovah exalted
We may note in passing that in J we have Jehovah and Idols: while in J we have Man
and his Idols.
b 3 . To men.
b 4 . To women.
a 6 . General.
Now, we are prepared to see how the judgment executed by Jehovah in J (verses 11
18 ) is further emphasized by the figure of Polysyndeton; as it is still further marked and
emphasized by the figure of Synonymia ( q.v. ):
MAN
J c 11 . The lofty looks of man shall be humbled,
and upon all the cedars of Lebanon that are high and lifted up,
MAN.
c 17 . And the loftiness of man shall be bowed down,
* This is the first mention of the Day of the Lord. For the significance of this, see
Number in Scripture by the same author and publisher.
Jehovahs judgment on mans works.
d 18 . And the Idols, he shall utterly abolish.
Isa. 3:174:1 . Here, we have, in these few verses, the many ands marking the
minuteness of the Lords judgment on the daughters of Zion.
These verses form one member ( B ) of the larger structure (see above), which may be
expanded, as follows:
174:1 . Threatening. What Jehovah will take away from the daughters of
Zion.
Here, in the last member ( 3:174:1 ), we have twenty-six ands, which the reader
can notice for himself.
Isa. 37:37 . Here, to enhance the overthrow of Sennacheribs army, and to show how
completely Jerusalem was delivered from the siege which he made against it, we read:
and went,
and returned,
Jer. 31:28 . Here the figure emphasises both the scattering and the gathering of
Israel:
And it shall come to pass, that, like as I have watched over them to pluck up,
and to destroy,
Hag. 1:11 . To enhance the description of the troubles which had fallen upon Israel, a
nine-fold and is employed (nine being the number of judgment ) * :
Matt. 7:25 . Here the perfect security of the wise man, who hears the sayings of
Jesus, and is likened unto a man who built his house upon a rock, is emphasized by a
five-fold and (five being the number of grace ).
and it fell:
Matt. 24:2931 . Here, to emphasize the wondrous events of the day of the Lord, and
the order of them, the figure is used.
and then shall appear the sign of the Son of Man in heaven:
and they shall see the Son of Man coming in the clouds of heaven with power and
great glory.
and he shall send his angels with a trumpet and a great sound ( marg. ),
and they shall gather together his elect from the four winds, * from one end of heaven to
the other.
This is the coming of the Lord with His saints (the Church), not His coming for what
will already have previously taken place before the Great Tribulation begins. The Second
coming corresponds with the First Coming (so-called) in that the first part of it answers to
His coming forth at Bethlehem ( Micah 5 ii.), and the second part answers to the
cometh unto at Jerusalem ( Zech. 9:9 ), the latter being referred to in 2 Thess. 2:2 , R.V.
, and the former revealed in 1 Thess. 4:16 , 17 .
Consequently his title, The Son of Man, agrees with the scope of the passage;
which has to do with dominion on the earth. While the elect can only be the elect of Israel
(see Deut. 30:4 (lxx.) Zech. 2:6 , etc.).
Mark 3:3135 . Here each part of the instructive scene is emphasized to attract our
attention:
and my brethren! For whosoever shall do the will of God, the same is my brother,
and my sister,
and mother.
The scene which is thus emphasized is connected with verse 21 as appears from the
structure of this whole passage.
Mark 3:2135 .
A a 21 . Jesuss kindred (margin),
A a 31 . Jesuss kindred,
From this structure we learn that (1) the object of the visit, is explained in verses 21
31 , and that (2) the reference of verse 28 is to the first charge of the Scribesexplaining
what is called the unpardonable sin: and (3) that the kindred of verse 31 included his
mother in the design and conspiracy.
Luke 1:31 , 32 . Here the birth of the Lord Jesus is presented as it is in Isa. 9:6 , 7 ,
with the sufferings overleaped, and the present season of His rejection not noticed. Our
attention is called to all the wondrous details and separate parts of His glory, which,
though thus linked together and connected with His birth, are not immediately
consecutive.
It is Matt. 1:21 , 23 , which refers to Isa. 7 , and thus connects the King with the
sufferings: while it is Luke, which refers to Isa. 9 , and thus connects the Man with
the glory that shall follow.
Luke 7:1118 . Here, there is no climax, but we are asked to stop and dwell upon each
additional circumstance, and see why it is mentioned, and what is its peculiar lesson for
us:
And it came to pass the day after, that he went into a city called Nain:
and much people. Now, when he came nigh to the gate of the city, behold, there was a
dead man carried out, the only son of his mother,
and he came
Here in these eight verses we have no less than twenty ands, each introducing a fact
and a statement for our earnest consideration; each fraught with truth and teaching. The
last, for example, is the reason why John sent his disciples to Jesus. This reason is not
given in Matt. 11:2 : which is thus explained. John was languishing in prison; and, when
he heard that Jesus was raising the dead, he naturally wondered, if Jesus were He that
should come, why he should be suffering in prison.
See also Mark 3:16 , the miracle of the man with the withered hand.
Luke 7:38 . Here the womans devotion to the Lord is set forth in a gracious five-fold
enumeration of the parts of which it was made up:
Luke 10:27 . Here a five-fold description is given in order to set forth that love which
is the fulfilling of the Law:
Thou shalt love the Lord thy God with all thy heart,
Luke 12:45 , 46 . Here, the sin of the wicked servant, who said, My lord delayeth his
coming, is set forth in a fourfold description:
and to eat
and drink,
and to be drunken.
The lord of that servant will come in a day when he looketh not for him ,
What a solemn fact it is that those who put off the hope of the Lords Coming till
after the Tribulation are the ones who smite their fellow-servants; and this merely
because they hope to be taken away before it comes!
Luke 15:20 . Here, five particulars give the fulness of Divine grace in receiving the
lost sinner:
Luke 15:22 , 23 . Here, we have an eight-fold enumeration of the gifts: showing the
completeness of the blessings poured upon accepted one:
The father said to his servants, Bring forth the best robe (but do more than that);
and be merry.
John 10:27 , 28 . The riches of the grace bestowed upon the Lords people are thus
enumerated and emphasized by the five-fold Polysyndeton:
and not anyone shall pluck them out of my hand (so Greek).
Acts. 1:8 . But ye shall receive power, after that the Holy Ghost is come upon you:
both in Jerusalem,
and in Samaria,
Thus is emphasized for us the fact that there is one message, for all places and for all
times. Preach the Gospel to every creature. Not adapt the Gospel to every century.
There are, here, three concentric circles. (1) The innermost Jerusalem and in all
Judea, the place of Religiousness where they professed to worship God and to read His
word. (2) And in Samaria which was the place of corrupt religion, for it is written of
Samaria, they feared the LORD , and served their own gods ( 2 Kings 17:33 ). (3) And
unto the uttermost part of the earth, which was the place of no religion .
The witness for each was to be, not concerning Doctrines or Sacraments, or Rites and
Ceremonies; but, concerning a PERSON ! Ye shall be witnesses unto ME a
crucified, risen, and coming Saviour. This is to be the witness: and this is the Gospel.
Rom. 8:29 , 30 . Here there is no climax or conclusion, but each great fact is to be
weighed and duly considered. We emend the A.V. only by putting the word also in the
correct place *
Rom 9:4 . Here the figure is used to impress us with the wonderful possessions and
privileges of Israel,
Who are Israelites; to whom pertaineth the adoption ( sonship , Deut. 4:7
, 33 , 34 ),
* See a pamphlet, entitled, Also: a Bible-Study on the use of the Word , by the same
author and publisher.
and , hee latreia , the [tabernacle] worship ),
1 Cor. 1:30 . But of him are ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness,
and sanctification,
and redemption.
The R.V. rendering does not alter the fact that these four wondrous things are
distinctly separated, so that we are to study them, each one by itself, and to learn the
weighty lessons and the equal importance of each. It is Christ Jesus who is our
righteousness; and He is equally our sanctification, and in Him we are perfect and
complete as to our standing before God; and in Him we now wait for Resurrection: i.e. ,
the redemption of our bodies from the power of the grave ( Rom. 8:23 . Eph. 4:30 ).
and clamour,
Here there is no climax; but in the next verse we have the opposite figure of
Asyndeton , in which there are no ands, because there is a weighty conclusion at the
end, to which we are hastened on.
*
Be ye kind ( , chreestoi , the opposite of , pikria bitterness , verse 31
),
* There is an and here in the A.V. , but the Greek is ( de ), but . This is omitted by
Lachmann, and put in the margin by Tregelles, Westcott and Hort.
even as God for Christs sake hath forgiven you.
Phil. 3:3 . For we are the circumcision, which worship God in the spirit,
Thus the Spirit emphasises these three great fundamental principles of Christianity,
and asks us to dwell upon each, noting the necessity of making all our worship wholly
spiritual ( John 4:23 , 24 ); making the Lord Jesus the source of all our joy; and
renouncing all attempts to work out a righteousness of our own.
and comforted
and charged every one of you, as a father doth his children. (See under Ellipsis, page 89
).
1 Tim. 1:5 . Here, the figure points us to the true genealogy of charity, or love.
If the faith be not right and unfeigned, then the conscience cannot be good.
Conscience is the result of faith. It will condemn us in the doing of what we believe to be
wrong. It will approve the doing of what we believe to be right. Hence, the importance of
a true faith.
If the conscience be not good, the heart cannot be pure; and if the heart be not pure,
there can be no true, divine love.
2 Tim. 4:17 , 18 . Contrast this passage with the example of Asyndeton in 2 Tim 3:10 ,
11 . In that passage we are not detained over the manner of the Lords deliverance, but
pointed to the great fact that He did deliver out of all. But here we have no such climax,
and are asked to stop and consider each part of the wondrous deliverance.
and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever.
Amen.
and to-day,
Jas. 1:24 . Here the repeated and greatly emphasises what Bengel calls the
hastiness joined with levity of the natural man.
Jas. 4:13 . The Polysyndeton here, Bengel says, expresses the caprice of a mind secure
and indifferentthe will of a mind at ease.
Go to now, ye that say, To-day or to-morrow we will go into such a city,
and buy
and sell,
2 Pet. 1:57 . Here the sevenfold and points to all that is included in and follows the
greatest gift of God (verse 3 ). Faith itself is Gods gift ( Eph. 2:8 ), and therefore it is not
added to anything. It is the precious faith which is obtained through the righteousness
of God (verse 1 ).
and to patience, godliness (which is the only foundation of true patience or endurance.
Apart from godliness it is stoicism, or mere indifference),
Thus faith is the source out of which all virtues must spring, and love is the point
to which all such virtues tend. Hence, Whatsoever is not of faith is sin ( Rom. 14:23 , ),
and the end of the commandment is love ( 1 Tim. 1:5 ).
Another important figure is combined here with Polysyndeton (see under Climax
(which is repeated Anadiplosis ).
Rev. 1:11 . Here the seven churches are to be separated as being equal in importance,
and distinct in their position:
and send it unto the seven churches which are in Asia; unto Ephesus,
and miserable,
and poor,
and blind,
and naked.
Rev. 6:15 . Here, to show the universality of the fear which will be manifested when
the great day of his wrath is comeall classes of society are named and stated with all
formality in order to impress our minds:
and every free man, hid themselves in the dens and in the rocks of the mountains.
REV. 12
A a 15 . The woman, the dragon, and the child.
B , came to pass ).
A b 14 . The womans flight and its duration three years and a half
B 17 . War on earth.
The woman.
a c 1 . A great sign in heaven.
The dragon.
c 3 . Another great sign in heaven.
i (verse 9 ) thus:
j 9 . His angels.
Rejoicing in heaven.
h l 10 . Heaven. Rejoicing.
l 12 . Heaven. Rejoicing.
The woman and her seed and the dragon takes us back to Gen. 3 , where we see the
enmity placed between them. Thence we are taken to the woman (Israel), through
whom the child was to come, as seen in the call of Abraham, and in the establishment of
Israel, and his twelve sons, of which the twelve stars (the Zodiacal signs * ) were the
symbols. (See Gen. 37 ).
The Zodiac is a certain zone of the heavens extending about 9° each side of the
Ecliptic. This is divided into twelve parts, each of which has its own peculiar sign. The
word Zodiac is not to be derived from , or , to live , or , a little animal
(for not all the signs are animals), but from a more ancient root through the Hebrew ,
to go, to go by steps, to step, to move slowly in a regular and stately manner. (See 2 Sam.
6:13 . Jer. 10:5 . Judges 5:4 . Ps. 68:8 . Hab. 3:12 ). The noun means a step . So that the
Zodiac is literally a way with steps . Its later Biblical name is Mazzaroth ( ), Job
38:32 (see margin); or Mazzaloth ( ), 2 Kings 23:5 (see margin), from the root
( azal ), to go or revolve, divided , as the Zodiac is divided into signs. Gesenius points out
that the Mazzaroth (from ) has another sense, and means to admonish, premonish,
presage . See Gen. 37:9 , 10 , where in Josephs prophetic dream he sees the whole
family represented as The sun, and the moon, and the eleven stars, (himself being the
twelfth. *
* Just as the seven stars in chap. 1 are the symbols of the Churches.
*
Ancient Jewish authorities hold that these twelve stars were the signs of the Zodiac. This
is, without doubt, the case. These stars have been well called signs, for in them is
written in the very heavens the history of redemption. Each of the symbolical figures is
pictured performing some typical action. From the earliest times, also, one was
appropriated to each of the twelve sons of Jacob. Josephus informs us that the tribes
carried these signs on the tribal standards. The Chaldee paraphrase, of a still earlier date,
says the same. The Targums also add their testimony. As the order of encampment is
described in Num. 1 and ii., the four tribes: Judah, Ephraim, Dan and Reuben are
equidistant. The sign of Judah was Leo , the lion; Ephraims was Taurus , the bull;
Dans was Scorpio , the scorpion (afterwards changed to the Aquila , the eagle); and
Reubens was Aquarius , the man. These four signs are at the four cardinal points of
the Zodiac, exactly corresponding with the position of the four tribes. It is interesting to
note that the sign now known as Libra , or, the scales, is not found in the more ancient
Zodiacs, its place being occupied by Ara , the altar, the top of which the sign or
hieroglyphic much more resembles. The idea contained in Libra, the scales, or Justice, is
the altar on which justice was satisfied. Libra or Ara was not borne on any of the
standards, Simeon and Levi being included under one ( Pisces ). Hence the place of Libra
, or rather of Ara , the altar, was the place occupied by the Tabernacle, and by the altar of
burnt offering itself. It is remarkable that the three decans, or constellations of Libra , or
Ara , are the Cross, the Victim, and the Crown.
The evidence is altogether too overwhelming for us to take these twelve stars as
representing anything but Israel. It is a woman that is seen, but her surroundings (of
The birth of the seed of this woman is set forth in the Old Testament in two distinct
prophecies, showing its two-fold character, one answering to the sufferings of Christ;
the other, to the glory that should follow.
In Isa. 7:14 , we have the Incarnation of EmmanuelGod with us ( Matt. 1:23 ).
While, in Isa. 9:6 , 7 , we have the birth presented, with the scene of humiliation
overleaped.
The former is the suffering aspect: the latter is the glory aspect of the birth of this
Child.
In Rev. 7:5 , it is this latter, or the glory aspect of Messiahs birth that is presented, as
referred to in Pss. 2 and 87 It leaps over the sufferings of Christ, and over the whole of
the interval of this present dispensation, and goes forward at once to the time when He
shall reign over and rule all nations. Who was to rule (verse 5 ) is ( mellei ), and
means who is to rule all nations. It passes from the birth of the man-child, and goes on
at once to the glory which should follow, when the government shall be upon his
shoulder.
It is Christ Personal therefore, in the first instance, who is the subject of this
prophecy. He was the man-child caught up to God and His throne.
But this does not exhaust the prophecy. The word rendered man-child in verse 5 is
a peculiar word. * The R.V. renders it a son, a man child. Here it is, according to all the
critical texts (including the Revi ( arsen ). Now
here is neuter , and therefore cannot possibly refer to any one individual. It cannot
apply to either a man or a woman. The mother of this child is not an individual! but is
collective and composite. So also is the child.
sun and moon, and the twelve signs of the Zodiac) show that she personifies
emblematically the whole nation of Israel.
See The Witness of the Stars by the same author and publisher.
On the other hand, we have such distinct prophecies in the Old Testament of this
woman and her child that it surprising any should fail to connect them.
A time is coming when a new nation is to be brought forth in Israel; a nation bringing
forth the fruits which Israel should have brought forth; the nation referred to in Matt.
21:43 .
Of that day Jehovah has said, Before she travailed, she brought forth; before her pain
came, she was delivered of a MAN-CHILD . Who hath heard such a thing? who hath
seen such things? Shall the earth be made to bring forth in one day? or shall a nation be
born at once? for as soon as Zion travailed she brought forth her children ( Isa. 66:514
).
Again Micah 4:9 , 10 distinctly foretells this travail of Zion; while chap. 5:2 , 3
connects together this composite man-child. In verse 3 , we have the birth of Him, who
shall be ruler in Israel. His rejection by His people is not named, but the consequent
rejection of His people by Him both implies it and contains it; for, in the next verse, we
read, Therefore will He give them up, until the time that she which travaileth hath
brought forth; then the remnant of his brethren shall return unto the children of Israel.
And He shall stand and rule ( marg. ) in the strength of the LORD , in the majesty of the
name of the LORD his God; and they shall abide: for now shall he be great unto the ends
of the earth.
Surely, if there is any connection whatever between prophecy and its fulfilment, we
have it in Rev. 12 , where we see in this woman, Zion, travailing in birth, and pained to
be delivered (verse 2 ), and the dragon standing before the woman which was ready to
be delivered, for to devour her child as soon as it was born.
This was true of Messiah, and it will be true of the servant (the composite child), as
the rest of the chapter goes on to explain.
It is this birth of a nation in one day, which will lead to the war in heaven, * (see
Dan. 10:20 ; 12:1 ), and lead to the Dragons being cast out into the earth. This will bring
on the crisis described in this chapter and chapter xiii. (See 2 Thess. 2:6 , under Ellipsis .
* See a small pamphlet, Things to Come , by the same author and publisher.
The chapter is too long to quote here in full, but if all the many ands be noted and
marked, the importance of all these details will be at once noticed. See the next example.
Rev. 13:19 . Here the figure is used to mark, to emphasize, and to call our attention to
the solemn events, which will follow upon Satans being cast out into the earth, to find no
more place in heaven ( 12:8 ). Forty-five times the word and is repeated in this chapter!
Rev. 12 is the key to the Apocalypse for the events recorded in it are Preliminary to
the events recorded in the earlier part of the book.
First of all comes the taking up of the Body of Christ ( 12:5 ) which causes the war
in heaven ( 12:712 ), and ends in the casting out of Satan. This is the great event which
is the beginning of the end, and which ushers in the Apocalyptic scenes and judgments. *
Consequent on this follows a great persecution of Israel; which will be to those who
are left, the first exoteric or visible sign of the Devils great wrath ( 12:12 ). But this
persecution will for a time be thwarted. The earth will help the woman ( 12:16 ).
That is to say, the settled state of the peoples of the earth will stop this persecution.
Then the Dragon at once proceeds to organise his great rebellion. In the Greek the
twelfth chapter ends with the first sentence of chap. xiii.: where, as in the R.V. , the true
reading isAnd HE stood upon the sand of the sea. The best MSS., with Lachmann,
Tregelles, Alford, and We ( estathee ), he stood , not
( estatheen ), I stood .
That is to say, the settled state of the earth preventing the destruction of Israel, the
Dragon takes his post upon the sand of the sea and out of the waters and the earth (of
the peoples) he calls up the two Beasts of chap. 13 .his last two great instruments,the
Antichrist and the False Prophet,by which he will seek to carry out his purposes.
And then he proceeds to describe their characters and their deeds. The figure of
Polysyndeton (a remarkable example) calls our attention to the many important details,
each one of which is to be dwelt upon by us as being full of meaning and instruction:
And he stood upon the sand of the sea (i.e., the dragon, when cast out from heaven),
and I saw a beast rising up out of the sea having seven heads,
* Chap. 9:1 , though coming before chap. 7 ., records a vision subsequent to it. John says,
I saw a star lying fallen ( pept kota ) from heaven. not "all, as in A.V.
R.V. has fallen.
and ten horns,
and the beast which I saw was like a leopard (a combination of Daniels beasts in one,
Dan. 7 ) (a leopard is Greece),
and the dragon gave him his power (six times we have in this chapter it was given
him),
and I saw one of his heads, as it were, wounded to death (similar to verses 6 , 12 , 14 ),
and all the world wondered [ and followed ] after the beast ( 3:10 . 2 Thess. 2:11 , 12 ),
and they worshipped the dragon (this is the one great object, aim, and end of Satan, Matt.
4:9 ) which gave power unto the beast;
and they worshipped the beast, saying, Who is like unto the beast? who is able to make
war with him? (Compare Ex. 15:3 , 11 , for the blasphemy.)
and there was given to him a mouth, speaking great things and blasphemies ( 2 Thess.
2:4 ),
and authority was given him to continue forty and two months ( Dan. 7:25 ),
and he opened his mouth in blasphemy against God, to blaspheme his name ( Dan. 7:8 ,
11 , 20 , 25 ; 11:36 . Ps. 52 : 2 Thess. 2:4 ),
and his tabernacle (whither the saints have been previously taken),
and them that dwell in heaven ( i.e. , the body of Christ which shall have been caught up,
when the accuser has been cast down).
and it was given him to make war with the saints ( Dan. 7:21 , 25 ; 11:4044 ),
and to overcome them ( Dan. 8:12 , 24 ; 11:28 , 3033 ; 12:7 ):
and power was given him ( John 19:11 ) over all kindreds,
and tongues,
and all that dwell upon the earth shall worship him ( 2 Thess. 2:11 , 12 ), whose names
are not written in the book of life ( Matt. 24:24 . Dan. 12:1 . These are they who
overcome him 2:7 , 11 , 17 , 26 ; 3:5 , 12 , 21 ; 12:11 ) of the Lamb slain from the
foundation of the world. If any man have an ear to hear, let him hear. *
This chapter contains two visions relating to two Beasts * : the first, the Antichrist; the
second, the False Prophet. The first is the false Christ, and the second is the falseand
satanic counterfeit of the Holy Ghost. The second is marked, like the first, by the figure
of Polysyndeton .
The structure of this chapter is very remarkable. In the Greek the first sentence forms
the end of chap. 12 . So we commence with the second And I saw:
C , rising ).
D 1 , 2 . His description.
C , rising ).
Here A to F and A to F relate to the Beasts, while G and G relate to the saints. The
order of the two members of G and G is an introversion, to make them off from the rest.
Rev. 18:12 , 13 . Here the figure heaps up and amasses the wealth of Babylon. Each
item is to be dwelt upon: there is no climax:
and silver,
and of pearls,
and fine linen (merchandise, not the gift of grace as with the Bride, 19:8 , granted to
her: her righteous award ),
and purple,
and silk,
and scarlet,
and of brass,
and iron,
and marble,
and ointments,
and frankincense,
and wine,
and oil,
and wheat,
and sheep,
and horses,
and chariots,
and slaves, *
* (Greek somata, bodies , was used by the Figure of Synecdoche as a term for
slaves , as we use hands for labourers. See lxx. Gen. 36:6 . Hebrew in both
passages, used of the dead body ( Num. 9:6 ; 19:1113 ) and for the living ( Lev. 24:17 ),
but especially for slaves or captives ( Num. 31:35 , 40 , 46 . The bodies carry the
merchandise, and the souls are counted as merchandise. See under Synecdoche .)
repeated word is a disjunctive , because it denotes a sending along, i.e. , it separates and
distinguishes. The words NEITHER and NOR , or EITHER and OR , are the words
which are repeated in the figure of Paradiastole , causing the various items to be put
together disjunctively instead of conjunctively.
Its use is to call our attention to, and to emphasize, that which is thus written for our
learning.
Thus are the false shepherds indicted for their unfaithfulness and neglect.
Luke 18:29 . And he said unto them, Verily I say unto you there is no man that hath
left home,
or parents,
or brethren,
or wife,
or children, for the kingdom of Gods sake, who shall not receive manifold more in this
present time, and in the world to come, life everlasting.
not of blood,
Thus is emphasized the important doctrine that the new birth is entirely the work of
the sovereign grace of God.
or distress,
or persecution,
or famine,
or nakedness,
or peril,
or sword?
Thus is emphasized the blessed fact that our eternal security depends not on human
perseverance , but on Divine preservation , as the Lord Jesus said This is the
FATHERS WILL which hath sent me, that of all which He hath given me I should lose
nothing ( John 6:39 ).
neither death,
nor life,
nor angels,
nor principalities,
nor powers,
nor height,
nor depth,
nor any other creature, shall be able to separate us from the love of God, which is in
Christ Jesus our Lord.
or Apollos,
or Cephas,
or the world,
or life,
or death,
or things present,
or things to come;
Thus the riches of the glory of our inheritance in Christ is revealed and set forth and
displayed before our eyes.
neither by spirit,
nor by word,
nor by Epistle as from us as [ though we had said ] that the day of the Lord has set in.
Thus does the apostle emphasize his strong desire that nothing might loosen them (as
a ship is loosed from its moorings) from the blessed hope of our gathering together unto
Him when He shall come forth into the air for His people, who then shall be
caught up to meet Him, and thus be for ever with Him.
This he had taught them in the first epistle ( 4:1318 ) for their comfort, but now
some person or persons must have deceived them by asserting that the apostle had said,
or written to say, that the Day of the Lord had set in. If this were so, they might well be
troubled, for he was proved to have deceived them and to have given them a false hope,
for they had not been gathered to Christ to meet Him in the air before the day of the
( hyper ), on behalf of , or in the interest of that blessed hope, in
order to thus assure them that he had never said or written any such thing.
Nothing stands between the day of Christ and our ascension to meet Him in the air.
Many things stand between that event and our coming with Him in the Day of the
Lord. The teaching of Paul by the Holy Ghost is very different from popular Christian
teaching to-day. The popular teaching is that that shall not come till the worlds
conversion comes: the truth here stated is that it cannot come till the apostacy shall have
come!
Popular teaching is that the world is not yet good enough! The figure here points us to
the fact that the world is not bad enough! There yet lacks the coming of the Apostacy and
of Antichrist. See further under Ellipsis, page 1417 .
It is a figure in which the same word or words are repeated at the end of successive
sentences or clauses, instead of (as in Anaphora ) at the beginning.
All these titles express the character of the figure, which is thus the opposite of
Anaphora .
Gen. 13:5 . And the land was not able to bear them that they might dwell together:
for their substance was so great that they could not dwell together.
Deut. 27:1526 , where each clause ends with the word Amen.
He instructed him.
* The Errata section of the print edition marks this example for deletion.
So also in verse 12 :
Ps. 24:10 .
Ps. 115:911 .
123:4 , 5 , contempt ;
Ezek. 33:25 , 26 . The words are twice repeated to emphasize their solemnity. And
shall ye possess the land.
Joel 2:26 , 27 . Twice are the Words repeated and thus solemnly emphasized. And
my people shall never be ashamed.
Rom. 8:31 .
Rev. 7:58 , which have the repetition of the sealing and the number , as we have
Anaphora at the beginning in the words of the tribe.
Rev. 22:11 . We have here the word still repeated at the end of four successive
sentences. The figure of Polysyndeton is also seen in the repetition of the word and at
the beginning of these sentences (verse 17 ).
This figure may not only exist in the originals, and be hidden in the translati o n, but
there may apparently be a repetition in the English when there may be none in the
original. For example, Acts 19:15 , Jesus I know, and Paul I know. But, in the Greek,
the two words for know are quite different. Jesus I know ( ( gin sk ), to
perceive , or know , and to be influenced by the knowledge ), and Paul I know (
( epistamai ), to have knowledge of ).
2 Cor 11:22 .
Are they Hebrew? so am I;
It means a doubling upon again , and the Figure is so called because the same word is
repeated both at the beginning and at the end of a sentence.
The Latins called it INCLUSIO , inclusion: either because the first word of the
sentence is included at the end, or because of the importance of the matter which is thus
included between the two words.
They called it also CYCLUS , from the Greek ( kyklos ), a circle , because the
repetition concluded what is said, as in a circle.
When this figure is used, it marks what is said as being comprised in one complete
circle, thus calling our attention to its solemnity; giving completeness of the statement
that is made, or to the truth enumerated, thus marking and emphasizing its importance.
The Massorah gives two lists of this peculiar form of repetition, * which we have
incorporated in our examples marking them with an asterisk.
The Figure is frequently hidden or lost in translation (both in A.V. and R.V. ), so that
in these cases we shall be obliged to vary the rendering in order to properly exhibit it.
Some are very difficult to reproduce, as in our first example.
* Gen. 9:3 . Everything ( ) moving that liveth shall be meat for you; even as the
green herb have I given you everything.
Here the first, according to our English idiom, is every , while the last means the
whole.
* See Ginsburgs Massorah , Rubrics, 424, Vol. II., letter ; and 98, Vol. I., letter .
Ex. 32:16 . The tables were the work of God, and the writing the writing of God,
graven upon the tables. See also under Anadiplosis .
* Lev. 7:19 . The flesh that toucheth any unclean thing shall not be eaten: it shall be
burnt with fire; and as for the flesh, all that be clean shall eat of the flesh.
* Lev. 23:42 . In booths shall ye dwell seven days; all that are Israelites born shall
dwell in booths.
* Num. 3:33 . Of Merari was the family of the Mahlites, and the family of the
Mushites: these are the families of Merari.
* Num. 8:12 . The Levites shall lay their hand upon the bullocks: and thou shalt
offer the one for a sin-offering and the other for a burnt-offering, unto the LORD , to make
an atonement for the Levites.
* Num. 31:40 . And the persons (Hebrew, souls ) were sixteen thousand: of which
the LORDS tribute was thirty-and-two persons (Hebrew, souls ).
* Num. 32:1 . And cattle , a very great multitude, had the sons of Reuben and the
sons of Gad; and when they saw the land of Jazer, and the land of Gilead, behold the
place was a place for cattle.
* Num. 32:41 . And Jair, the son of Manasseh, went and took the small towns
thereof, and called them Havoth-Jair.
* Deut. 31:3 . Jehovah thy God, he will go over before thee, and he will destroy
these nations from before thee, and thou shalt possess them: and Joshua, he shall go over
before thee, as hath said Jehovah. See also under Anadiplosis .
* Josh. 15:25 . And Hazor , Hadattah, and Kerioth, and Hezron, which is Hazor.
* Judges 11:1 . Now Jephthah the Gileadite was a mighty man of valour, and he was
the son of an harlot, and Gilead begat Jephthah.
* 1 Sam. 26:23 . Jehovah render to every man his righteousness and his faithfulness:
for the Jehovah delivered thee into my hand to-day, but I would not stretch forth mine
hand against the anointed of Jehovah.
* 2 Sam. 9:12 . Mephibosheth had a young son whose name was Micha. And all
that dwelt in the house of Ziba were servants unto Mephibosheth . See also under
Anadiplosis .
* 2 Sam. 19:8 . Now ( , attah ) therefore, arise, go forth, and speak comfortably
unto thy servants; for I swear by the LORD , if thou go not forth, there will not tarry one
with thee this night; and that will be worse unto thee than all the evil that befel thee from
thy youth until now ( , attah ).
* 1 Kings 22:47 . A king there was not in Edom; a deputy was king .
* 2 Kings 23:25 . And like him there was no king before him; that turneth to the
LORD with all his heart, and with all his soul, and with all his might, according to all the
law of Moses: neither after him arose there any like him.
* Neh. 11:21 . The Nethinims dwelt in Ophel: and Ziha and Gispa were over the
Nethinims.
* Est 7:7 . The king , arising from the banquet of wine in his wrath, went into the
palace garden. And Haman stood up to make request for his life to Esther the queen: for
he saw that there was evil determined against him by the king.
Ps. 27:14 . Wait on the LORD ; be of good courage, and He shall strengthen thine
heart, wait (I say) on the LORD .
Ps. 53:2 . God looked down from heaven upon the children of men, to see if there
were any that did understand, that did seek God.
Ps. 122:7 , 8 .
Ecc. 1:2 . Vanity of vanities, saith the preacher, vanity of vanities; all is vanity.
Ecc. 7:2 . A good name is better than ointment that is good.
The figure is lost by the translation both in the A.V. and the R.V. There is another
figure in this verse: Paronomasia ( q.v. ).
See under Polyptoton , for the figure employed in the last sentence.
Mark 13:3537 . Watch ye, therefore: for ye know not when the master of the house
cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming
suddenly he find you sleeping. And what I say unto you I say unto all, Watch.
Luke 12:5 . Fear him , which after he hath killed hath power to cast into hell: yea, I
say unto you, Fear him.
John 3:8 . In this verse the figure is hidden both in the A.V. and R.V. The word is
( to pneuma ), the Spirit , which is used both at the beginning and the end of the
passage in the original. But at the beginning it is translated the wind, and at the end
the Spirit. The R.V. has the Spirit breathed, etc. in the margin.
Now the word ( pneuma ), spirit , occurs 385 times in the New Testament,
and is never translated wind, except in this one place. There is a proper word for
( anemos ). It occurs 31 times, and is always translated wind .
So that it would have been much clearer to have used this word, if wind had really been
meant.
If then we keep here the translation spirit, which is used everywhere else, the verse
will read and the figure appear as follows:
The Spirit breatheth where He willeth, and thou hearest His voice, but thou
knowest not whence He cometh or whither He goeth; so is every one that is born of the
Spirit.
The wind has no will, but the Spirit has a will and a voice, and it is of Him that we are
born.
The verb ( thelein ), to will , occurs 213 times, and always expresses a mental
act of desire or determination proceeding from one capable of wishing, willing, or
determining. See the nearly synonymous expression in 1 Cor. 12:11 . But all these
worketh that one and the selfsame Spirit, dividing to every man severally AS HE WILL .
Moreover, it is not correct to assert this of the wind. We do know whence it comes
and whither it goes, and the Scriptures them-themselves assert that the comings and
goings of the wind can be easily known and traced. See Job. 1:19 . Ps. 18:10 . Ecc. 1:6 ,
Ezek. 37:9 . Luke 8:23 . But not so of the Spirit (see Ecc. 11:5 ), where spirit is placed
in direct contrast with wind in the previous verse.
The things opposed in the immediate context are flesh and spirit, earthly things and
heavenly things, nature and grace, and AS the Spirit in His movements is contrary to
nature and above nature, SO is every one who is born of the Spirit. Those who are thus
born are sons of God, therefore the world knoweth us not, because it knew Him not ( 1
John 3:1 ). As the world knoweth not and understands not the motions and working of the
Spirit of God, so the new breathings, and new will, and new desires, and new motions of
the new nature in those who are born of the Spirit are also unknown.
Gal. 2:20 . In this verse the figure, which is in the Greek, is lost in the translation
owing to the difference of idiom. In the Greek it reads:
Christ , I have been crucified-together-with, yet I live: and yet it is no longer I that
live, but, in me, Christ.
Phil. 4:4 . Rejoice in the LORD alway: and again I say Rejoice.
James 2:1416 . The passage begins and ends with the words, What doth it profit.
The repetitions at the beginning and end of distinct portions, or independent passages
(such as Pss. 8 , ciii., etc.), belong rather to the subject-matter and are classed under
Correspondence ( q.v. ).
3
WHEN Epanadiplosis occurs at the beginning and end of successive sentences, it is called
EPADIPLOSIS ( Ep-a-dip´-lo-sis ), a doubling upon .
Ps. 47:6 .
Rom. 14:8 . For whether we live , to the Lord we live; and whether we die , to the
Lord we die.
3
Bullinger, E. W. (1898). Figures of speech used in the Bible (Page 169). London; New
York: Eyre & Spottiswoode; E. & J. B. Young & Co.
The words so repeated are thus emphasised as being the most important words in the
sentence, which we are to mark and consider in translation and exposition.
The Massorah * gives two lists of such words; which we have included in our
examples, marking them with an asterisk.
The figure is frequently missed in the English translation, both in the A.V. and R.V.
In these cases we have given our own translation of the original, so as to bring out and
exhibit the words which are thus affected by the figure of Anadiplosis .
* Gen. 1:1 , 2 . In the beginning God created the heaven and the earth. And the
earth became without form and void.
Thus Anadiplosis is the very first Figure employed in the Bible. And it is used to call
our attention to, and emphasize, the fact that, while the first statement refers to two
things, the heaven and the earth; the following statement proceeds to speak of only one
of them, leaving the other entirely out of consideration.
Both were created in the beginning. But the earth, at some time, and by some
means, and from some cause (not stated) became a ruin:empty, waste, and desolate; or,
The repetition of the word earth here, directs our attention to this fact; and proceeds
to describe the process by which the earth was restored and peopled.
The whole chapter exhibits a parallel between this work, and that new creation *
which takes place in the case of every one who is born again of the Holy Ghost, and has
the new man created within him.
* Gen. 7:18 , 19 . And the ark went upon the face of the waters: and the waters
prevailed exceedingly. (See under Epizeuxis ).
* Gen. 31:6 , 7 . Ye know that with all my power I have served your father: and
your father hath deceived me, and changed my wages ten times; but God suffered him
not to hurt me. (See under Hysterologia and Idiom .
* Gen. 31:33 , 34 . Then went he out of Leahs tent and entered into the tent of
Rachel. Now Rachel had taken the images, etc. Here, by rendering it Rachels tent
the figure is hidden, and the emphasis on Rachel is lost.
* Ex. 7:16 , 17 . Here the figure is entirely hidden in the English. The words ,
being translated hitherto and this . To preserve the figure we must render it, And,
behold, thou wouldest not hear until now. Now saith Jehovah.
* Ex. 12:4 , 5 . Every man, according to his eating shall make your count for the
lamb. The lamb shall be without blemish.
* Ex. 32:16 . And the tables were the work of God, and the writing, the writing of
God, graven upon the tables. Here we have not only the figure of Anadiplosis in the
repetition of the word writing ( , miktav ), in the middle of the verse, but we have
Epanadiplosis in the repetition of the words, the tables ( , halluchoth ). See also
under Anthopopatheia .
* Num. 33:3 , 4 . Israel went out with an high hand in the sight of all the Egyptians.
For the Egyptians buried all their firstborn, etc.
* 2 Sam. 9:12 , 13 . All that dwelt in the house of Ziba were servants unto
Mephibosheth. So Mephibosheth dwelt in Jerusalem.
* 2 Sam 19:10 , 11 . Now, therefore, why speak ye not a word of bringing back the
King? And the King David sent to Zadok, etc. This emphasis on the word king is lost in
the English.
* Est. 6:5 , 6 . And the king said, Let him come in. Then came in Haman.
* Est. 7:7 , 8 . He saw that there was evil determined against him by the king. Then
the king returned out of the palace garden.
Ps. 98:4 , 5 . The Hebrew figure is lost in the A.V. , but is preserved in the R.V. In the
Hebrew, verse 4 ends with the word ( zammeroo ), and verse 5 begins with the same
word.
Ps. 113:8 .
Ps. 115:12 .
* See under Acrostichion ( page 186 ), also a pamphlet on these four acrostics by the
same author and publisher.
Here, the figure of Anadiplosis passes on into Anaphora .
* Ps. 121:1 , 2 .
I will lift up mine eyes unto the hills from whence cometh my help.
My help cometh from the LORD which made heaven and earth.
* Ps. 122:2 , 3 .
The difference between this figure and that of Epizeuxis will be seen by comparing
Matt. 23:37 ; when the same word is repeated, but in quite a different manner; for another
purpose and with another emphasis.
Ps. 126:2 , 3 .
Ps. 127:1 , 2 .
Ps. 145:18 .
The LORD is nigh unto all them that call upon him ;
* Prov. 13:21 , 22 .
Matt. 7:22 . Lord, Lord, have we not prophesied in thy name ? and in thy name
have cast out devils? and in thy name done many wonderful works? Here the Anadiplosis
develops into Anaphora by the repetition of the words at the beginning of the last
sentence. See under Erotesis .
Hab. 3:2 . Revive thy work in the midst of the years, in the midst of the years
make known. See also under Pleonasm .
Matt 10:40 . He that receiveth you receiveth me , and he that receiveth me receiveth
him that sent me. The figure is Clearer in the Greek than in the English.
John 14:11 . Believe me that I am in the Father , and the Father in me.
John 18:37 . It is difficult to express the figure in this verse in English. The I is
repeated thus:
Rom. 9:30 . What shall we say then? That the Gentiles which followed not after
righteousness have attained to righteoushess; righteousness which is of faith.
Rom. 10:17 . So then, faith cometh by hearing , and hearing by the word of God.
2 Cor. 5:17 , 18 . To see the figure, which is in the Greek, we must translate Behold,
become new are all things , and all things are of God.
2 Cor. 9:6 . He that soweth sparingly, sparingly shall reap also: he that soweth
bountifully, bountifully shall reap also.
Here is combined also the figure of Symploce ( q.v. ) in the repetition of the words
sow and reap. There is also a double Epanodos in the arrangement of the lines.
Gal. 4:31 , and 5:1 . So then, brethren, we are not children of a bondwoman, but of
the free , eleutheras ). In the freedom , eleutheria ) wherewith
Christ hath made us free, stand fast.
Phil. 2:8 . And being found in fashion as a man, he became obedient unto death , the
death of the cross.
Jas. 1:3 . The trying of your faith worketh patience , but patience let it have its
perfect work, etc. See below, under Climax .
There are two figures to which this name is sometimes given. There is a climax where
only words are concerned, and a climax where the sense is concerned. A climax of words
is a figure of Grammar; and a climax of sense is a figure of Rhetoric. We have confined
our use of the word climax to the former; as there are other names appropriated to the
latter. A Climax in Rhetoric is known as Anabasis ( q.v. ), where the gradation is upward;
and Catabasis ( q.v. ), where it is downward: and these have other alternative titles. See
below under figures of sense.
Sometimes there may be two or three words, only one of which is repeated; or the
repeated noun may be represented by a pronoun.
It is a beautiful figure, very expressive; and at once attracts our attention to the
importance of a passage.
Hos. 2:21 . And it shall come to pass in that day, I will hear. saith the LORD , I will
hear
Thus does the Spirit emphasize the blessing wherewith Jehovah will bless His
Peoplewhen they shall obtain mercy, and He will betroth them unto Himself for ever.
Jezreel ( i.e. , Israel, by the figure of Metonymy , q.v. ) shall cry out for and expect the
corn and wine and oil; and these, by the beautiful figure of Prosopopia ( q.v. ), are
represented as hearing, and in their turn, crying out to the Earth to bring them forth: the
Earth, in its turn, is represented as hearing them, and crying out to the heavens to send
rain and heat and light and air; and these in their turn hear, and cry out to Jehovah, the
giver of all, who in judgment had made the heaven as brass, the earth as iron, and the rain
as powder and dust ( Deut. 28:23 , 24 ), but who in that day will first give repentance to
Israel, and then their cry reaches to Jehovah, who will open the heavens, and give rain,
and the Earth shall bring forth her fruit ( Jer. 14:22 ).
Thus the figures Epizeuxis (I will hear), Polysyndeton , Climax , and Prosopopia
are heaped together to express the coming fulness of Israels blessing.
Joel 1:3 , 4 . The prophecy of Joel opens with the solemnity which this figure always
gives. Tell ye
God : and
God
The order of the words as thus placed in the Greek exhibits, by the figure of Climax ,
a great solemnity in the measured rising of the sense, and emphasizes the fact that the
word was God, for the use of the article in the third proposition preserves the actual
sense from being mistaken or hidden by the Climax , which is obtained by the inversion
of the words from their natural order.
His attributes and their effect are similarly marked in verses 4 and 5 :
light shineth in
tribulation worketh
patience ; and
patience [ worketh ]
experience ; and
hope ; and
predestinate also to be conformed to the image of his Son, that he might be the
firstborn among many brethren. Moreover, whom He did
predestinate , them he
called , them He
call upon the name of LORD shall be saved. How then shall they
hear without a
sin : and
We need not further explain the passage here, but merely exhibit it to show the
sevenfold Climax.
virtue : and to
virtue
knowledge : and to
knowledge
temperance : and to
temperance
patience : and to
patience
godliness : and to
godliness
Mesarchia; or, Beginning and Middle Repetition
The Repetition of the same Word or Words at the beginning and middle of successive Sentences
It resembles also Epizeuxis , when the repetition comes very close together.
Num. 9:20 . According to the commandment of the LORD they abode in their
tents, and according to the commandment of the LORD they journeyed.
Here, the repetition is at the beginning and the middle of the passage.
Ecc. 1:2 . Vanity of vanities , saith the Preacher, vanity of vanities , all is vanity.
Jer. 22:10 . Weep ye not for the dead,
but weep sore for him that goeth away.
(See also Polyptoton ).
Ezek. 37:25 . And they shall dwell in the land that I have given unto Jacob my
servant, wherein your fathers have dwelt, and they Shall dwell therein, even they and
their children and their childrens children for ever.
Zeph. 1:15 , 16 . That day is a day of wrath, a day of trouble and distress, a day of
wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick
darkness, a day of the trumpet and alarm, etc.
This is the figure of Mesarchia , for it occurs in the beginning and middle of the first
sentence. Afterwards it becomes the figure of Mesodiplosis , inasmuch as the word day
occurs in the middle of successive sentences, the first part of which consists of the
repetition of the Ellipsis : That day is
Matt. 10:40 , 41 . Here the verb receive is repeated several times at the beginning
and middle of several sentences.
2 Cor. 4:8 , 9 .
2 Kings 19:7 . Behold I will send a blast upon him, and he shall hear a rumour, and
shall return to his own land: aud I will cause him to fall by the sword in his own land.
Isa. 8:12 . Say ye not a confederacy to all them to whom this people shall say a
confederacy.
There is the figure also of Polyptoton ( q.v. ) in say ye and shall say.
Mark 5:2 , 3 . And when he was come out of the ship, immediately there met him out
of the tombs a man with an unclean spirit, who had his dwelling among the tombs.
The name clearly defines the nature of the figure, which may frequently be met with.
We append a few examples:
Ezek. 36:2329 . Here the words you and your are very frequently thus
repeated, giving great emphasis to the whole of this precious promise for Israel in the
latter day. The use of this figure strongly forbids the interpretation of this passage to any
but Israel (verses 22 , 32 ).
John 14:14 . The repetition of the pronouns I and you emphasizes the fact that
nothing is to come between the Lord and the hearts of His people, so that His promised
return may be the object ever before them.
John 16:1215 . Here, the verbs shall and will are repeated eleven times in these
four verses, in order to impress us with the importance of the promise and the absolute
certainty of its performance.
I have yet many things to say unto you, but ye cannot bear them now. Howbeit,
when He, the Spirit of truth, is ( shall have) come, He will guide you into all truth (all
the truth, R.V. ): for He shall not speak of ( i.e. , from) Himself; but whatsoever He
shall hear, that shall He speak: and He will show you things to come. He shall glorify
me: for He shall receive of mine, and shall show it unto you. All things that the Father
hath are mine: therefore said I, that He shall take of mine, and shall show it unto you.
Thus is emphasized the solemn promise of the Lord Jesus that the Holy Spirit should
give a further revelation of Truth, which could not be made known at that time. We have
it in the seven Epistles addressed to churches by the Holy Spirit, through Paul. * That
great promise cannot find its fulfillment subjectively or individually, giving truths to
different persons, so different (not to say opposite) that fierce controversies rage
concerning them. It cannot have been fulfilled in the inspiration of any one church. It can
have been fulfilled only by the provision of those text-books of Christian doctrine, which
we have in the Pauline Epistles addressed to churches, beginning with Romans and
ending with Thessalonians. Here, we have all the truth into which the Spirit was to
Gal. 4:9 . How turn ye again to the weak and beggarly elements whereunto ye desire
again to be in bondage.
By this repetition we are pointed to the key to this whole passage, as well as to the
explanation of an obscure word and a difficult expression. All turns on the meaning of the
word, which is rendered elements ( , stoicheia ). The elements of the
world (verse 3 ), and weak and beggarly elements (verse 10 ). The word again,
twice used, connects these two together, and emphasizes them.
Verse 3 reads:
It is clear what the cosmos is, for it is the world with reference to its creation, and
embraces the whole world. But what are the stoicheia ? The answer is given in verse 8 ,
When ye knew not God ye did service (or were in bondage, the same word as in verses
3 and 10 ) unto them which by nature are no gods. The stoicheia were the rites and
ceremonies of heathen idolatry.
In Greece to-day every mountain, tree, and grove and fountain has its stoicheion or
god, who has to be appeased and propitiated.
These Galatians had been such idolators (verse 8 ), but they had abandoned these rites
and ceremonies for Christianity, and yet wanted to bring in the stoicheia , or the rites and
ceremonies of Judaism into the Church.
The same term is thus applied both to Paganism and Judaism, and from the stand-
point of being all one in Christ Jesus ( 3:28 ).
The Jewish rites of circumcision, purification, and the observance of days and
months and times and years, etc., are put upon the same level as the worship and
propitiation of spirits in trees and mountains, etc. And the Holy Spirit asks by the apostle,
When ye knew not God ye were in bondage unto them which by nature are no gods. But
now having known God
how turn ye again unto the weak and beggarly stoicheia
whereto ye desire again to be in bondage? Ye observe days and months and times and
years. I am afraid of you, lest I have bestowed upon you labour in vain ( Gal. 4:811 .
Compare Col. 2:1618 ).
1 Thess. 5:1 , 2 , 4 , 5 . The repetition of the pronoun you and ye in these verses
stands in marked contrast to the repetition of the pronouns they and them in verse
3 , thus pointing out to us the significant lesson that those who are waiting for Gods
Son from Heaven are not concerned with times and seasons which have to do with
the day of the Lord, and His coming as a thief on the ungodly. The day of the Lord is
His coming with His saints unto the world. But, before this can happen, He will have
come forth into the air to receive them to Himself ( 1 Thess. 4 .) Therefore, though times
and seasons have to do with the day of the Lord, they have nothing to do with those
who look for the day of Christ.
2 Tim. 3:14 , 15 . But continue thou in the things which thou hast learned and hast
been assured of, knowing of whom thou hast learned them: and that from a child thou
hast known the holy Scriptures, which are able to make thee wise unto salvation.
This is in harmony with the whole of this second epistle to Timothy, which is thus
marked as being so different from the first epistle.
In the first epistle we see the Church in its rule; and in the second, we see it in its ruin
. In the first, Timothy is instructed as to how he is to conduct himself in the Church in its
corporate capacity; whom he is to appoint to its various offices; and what are to be their
qualifications, etc., etc.
But when we pass to the second epistle we find all changed. The corporate position
and testimony of the Church is gone, and all now is individualintensely individual, as
may be seen all through. In the four chapters we have the four stages of the Down-grade
movement.
In 1:15 all turn away from Pauls teaching: but I am not ashamed: for I know whom
I have believed (verse 12 ): Be not thou ashamed (verse 8 ), I call to remembrance
the unfeigned faith that is in thee (verse 5 ).
In chap. 2:18 , 19 , others err concerning the truth. Nevertheless, the foundation of
God standeth sure, having this seal, the Lord knoweth them that are his. And let everyone
that nameth the name of Christ depart from iniquity.
In chap. 3:8 there are those who resist the truth, but the only hope is for the
individual believer to cling fast to the God-breathed word, and to use this sword of the
Spirit.
In chap. 4:4 there are and shall be those who turn away their ears from the truth, and
shall be turned unto fables. The immediate injunction follows: but watch thou in all
things . . make full proof of thy ministry, etc.
All this is emphasized and forced upon our notice by the repetition of the pronouns in
this epistle.
Rev. 8:712 . Eleven times are the words, the third part repeated ( , to
triton ).
This figure, therefore, is a repetition of the same word in the same sense, but not in
the same form: from the same root, but in some other termination; as that of case, mood,
tense, person, degree, number, gender, etc.
By case, etc., is to be understood not merely the case of nouns, but inflections of all
kinds.
I. VERBS .
a. In strong affirmation.
b. In strong negation.
III. ADJECTIVES .
I. VERBS
Gen. 1.24. Here, the Hebrew is: God, when He visiteth , or in visiting, will visit
you.
And this, in order to emphasize the certainty of Josephs belief in the promise of God,
as is stated in Heb. 11:22 . By faith Joseph, when he died made mention of (margin,
remembered ) the departing of the children of Israel; and gave commandment concerning
his bones: i.e. , Joseph remembered the promise of God made to his fathers and had such
faith in it that he expressed his certainty s to its fulfillment by the use of this figure.
It is translated: God will surely visit you: but to give effect to the figure we might
render it: God will most certainly visit you, putting great emphasis on the words most
certainly.
Ex. 23:5 . If thou wouldest forbear to help him, helping thou shalt help with him:
i.e. , as A.V. , thou shalt surely help with him (See Appendix D, Homonyms ).
2 Kings 21:13 . And I will wipe Jerusalem as a man wipeth a dish, wiping it and
turning it upside down.
The figure is thus used to emphasise the completeness with which the Lord would
empty Jerusalem.
Jer. 8:4 .
As these words stand they are unintelligible and the figure is obscured. The R.V. is no
improvement:
Shall men fall, and not rise up again?
The Massorah * calls attention to the fact that of the two words turn and, the first
letter of the second word should be the last letter of the first word, this being one of the
examples where words are wrongly divided.
Thus read the sense comes out in agreement with the context of which Israel is the
subject:
This agrees also with Mal. 3:7 , and it brings out the correspondence between the two
lines, as well as exhibits more clearly the Polyptoton .
Matt. 11:15 . He that hath ears to hear, let him hear (
ta akouein akouet ).
On fourteen occasions in the New Testament does the Lord use this expression (thus,
or in similar words), and we place them all together here under the first occurrence so
that we may see the fulness of the cumulative effect.
In the English we have a Paronomasia ( q.v. ) as well, ears to hear , but not in the
Greek, except in the case of the eight in Revelations, where we have ( ous
ak ous ato ). The real figure lies in the emphatic polyptoton in each case.
This solemn injunction was never used by mere human lips. No mortal man could
demand the attention to which this emphatic command lays claim None but the Lord ever
used these words. They are (unlike many other of the examples) translated literally, but
they mean: He whose ears are opened, let him surely hear, or let him take heed to give the
most earnest attention!
This attention and obedience the Lord claimed on fourteen separate occasions.
The fourteen are not divided into two sevens, but into six and eight (two fours and
two threes).
Six being the number of man , He spoke the words six times as the Son of Man on
earth: and eight being the number of resurrection ), He spoke the words eight times as the
Risen Lord from heaven.
These fourteen occasions are connected with different parts of one great subject,
which is dispensational in its character: and this figure being used only of this one
subject, points us to the significant fac that it requires the Divinely opened ear to
understand the great dispensational change which was about to take place.
It had been foretold in Isa. 6:9 (see above) that it should come about in consequence
of the ears being closed to the divine announcement: and seven times this solemn
infliction of judicial blindness is written down in the Scriptures of Truth.
When the great change was announced in consequence and fulfillment of this! then,
fourteen times did the Lord Himself emphasize the important fact that only the opened
ear would be able to understand it; implying that it referred to secret things, and that only
those to whom that secret was revealed would be able to understand it or receive it.
For the interpretation of these fourteen occurrences, see Things to Come (July to Dec.,
1896; Jan. and Feb., 1897; Sept. and Oct., 1898, etc.) * We here give merely their order.
2. The parable of the sower ( Matt. 13:9 ; Mark 4:9 ; Luke 8:8 ).
6. The tower; the king and the salt: or, the great supper and its lessons ( Luke
14:1635 ).
Matt. 19:12 . He that is able to receive it, let him receive it. ( ,
ch rein ch reit ).
* For the significance of these numbers see Number in Scripture (pp 2047). by the same
author and publisher.
* G. Stoneman, 39 Warwick Lane, London, E.C.
Mark 4:12 . See Matt. 13:13 .
John 13:7 . Here there is apparently a Polyptoton of the verb to know, but it is only
in the English, not in the Greek. What I do thou knowest not now, but thou shalt know
hereafter.
In the Greek the two verbs are different. The first is ( ouk oidas ), thou
knowest not as a matter of fact. The second is gn see ) thou shalt learn, i.e., get
to know hereafter. It is this latter verb which is used in 1 Cor. 2:14 , for the natural man
not only cannot receive, or discern, them, but he cannot even learn them, or get to know
them, not having the necessary spiritual capacity.
John 13:10 . Here again there is no Polyptoton of the verb to wash , as appears in the
English, for in the Greek the two words are quite different. He that is washed (
, leloumenos , i.e., bathed ) needeth not save to wash ( , nipsasthai ,
i.e., to wash a part of the body) his feet. The teaching is that he who is purged by the
offering on the brazen altar, needeth only the water of the brazen laver, which was for
the priests to wash in. So those who are regenerated by the Holy Ghost and have their
standing in Christ need only the washing of the hands and the feet, i.e. , the cleansing of
their works and ways by the washing of water by the word.
John 17:26 . And I have declared unto them thy name and will declare it.
John 17:25 . O righteous Father, the world hath not known , egn ) thee: but
I have known , egn n ) thee, and these have known , egnosan ) that
thou hast sent me.
Thou that preachest a man should not steal , dost thou steal ( , ,
mee kleptein, klepteis )?
Thou that sayest a man should not commit adultery , dost thou commit adultery (
, , mee moicheuein, moicheueis )?
Thou that makest thy boast of the law ( nom ) through breaking the law (
, nomou ), dishonourest thou God?
1 Cor. 6:2 . Do ye not know that the saints shall judge ( , krinousin ) the
world? and if the world shall be judged ( , krinetai ) by you, are ye unworthy [
to judge ] (Ellipsis of the verb) the smallest matters ( , kriteeri n ), i.e. , are
you unworthy [ to judge ] th e smallest judgments?
2 Cor. 1:10 . Who delivered us from so great a death, and doth deliver: in whom we
trust that He will yet deliver us.
Gal. 1:8 , 9 . But though we, or an angel from heaven, preach any other gospel (
, euangelizeetai ) unto you than that which we have preached (
, eueengelisametha ) unto you, let him be accursed. As we said before,
so say I now again, If any man preach any other gospel ( , euangelizetai
) unto you
. let him be accursed.
2 Tim. 3:13 . But evil men and seducers shall wax worse and worse, deceiving and
being deceived.
2 Tim. 4:17 , 18 . And I was delivered out of the mouth of the lion. And the Lord
shall deliver me from every evil work.
1 John 3:7 . Little children, let no man deceive you; he that doeth righteousness is
righteous , even as He is righteous.
Heb. 10:37 . He who cometh will come : i.e. , He will surely come.
In this case a verb and its participle are used in combination in order to add an intensity to
the sense; or to give the verb, as it were, a superlative degree.
This form of the figure is sometimes called Ho-mog´-e-nee ( homos ), the
same , and , genos , kindred ).
HOMOGENE means therefore of the same kindred, akin , because the two verbs are
akin.
a. In strong negation.
( a ) In strong affirmation or exhortation
Gen. 2:16 . Of every tree of the garden thou mayest freely eat. Hebrew, eating thou
shalt eat.
The conjugated verb is strengthened and emphasized by the infinitive preceding it.
This infinitive Eve omitted in 3:2 , and thus diminished from the word of God.
Gen. 2:17 . Thou shalt surely die. Hebrew, dying thou shalt die.
Here again Eve ( 3:3 ) alters the Word of God by saying Lest ye die! * (
moth tahmuth ) thou shalt most certainly die , were the words of the LORD God.
Gen. 3:16 . Unto the woman He said multiplying, I will multiply thy sorrow, etc.,
i.e. , as in A.V. , I will greatly multiply.
Gen. 28:22 . Hebrew, Tithing, will I tithe for thee, i.e. , as in A.V. , I will surely
give the tenth unto thee.
* Not only does she thus diminish from and alter the Word of God but she adds to it the
words neither shall ye touch it, which the LORD God had not spoken!
Tearing Joseph is torn.
Ex. 3:16 . I have surely visited you. Hebrew, visiting I have visited you.
Ex. 19:12 . Here the figure is translated: He
shall be surely put to death. Lit.,
stoning , he shall be stoned.
Josh. 24:10 . But I would not hearken unto Balaam: therefore he blessed you still.
Hebrew, blessing, he blessed you: i.e. , he kept blessing you, or he surely blessed you, or
he did nothing but bless you, or he blessed you exceedingly.
2 Kings 3:23 . The kings are surely slain. Hebrew, destroying they are destroyed.
Ps. 118:18 . The LORD hath chastened me sore. Hebrew, Jah chastening hast
chastened me .
Isa. 6:9 . Hear ye indeed. Hebrew, Hear ye in hearing . And see ye indeed.
Hebrew, See ye in seeing, etc.
2. John 12:39 , 40 .
3. Acts 28:2527 ,
4. Rom. 11:8 .
Thus, seven times in all, this great prophecy is written down by the Holy Spirit in the
Scriptures of Truth.
Jer. 22:10 . Weep sore for him that goeth away. Hebrew, weeping weep.
Jer. 23:17 . They say still unto them that despise me, etc. Hebrew, saying they say :
i.e., they maintain , or they keep saying , etc.
Dan. 11:13 . He shall certainly come. Hebrew, coming he shall come.
Zech. 8:21 . Let us go speedily. Hebrew, going let us go.
Matt. 13:13 . Because they seeing see not , and hearing they hear not : i.e. , they
are determined not to hear and not to see.
See also Mark 4:12 . Luke 8:10 . John 12:40 . Acts 28:26 ; and Rom. 11:8 : where Isa.
6:9 is quoted.
Acts 7:34 . Here the figure of Polyptoton is translated as though it were Epizeuxis (
q.v. ). Lit. it is Seeing I have seen : i.e. , I have surely seen.
Rom. 12:15 . In this verse we have two examples of the repetition of the infinitive and
participle.
Two other figures are combined here Homopropheron and Homoptoton ( q.v. ).
Heb. 6:14 . Surely blessing I will bless thee, and multiplying I will multiply thee:
i.e. , Surely in blessing I will most certainly bless thee, etc.
( b ) In strong negation
Gen. 3:4 . And the serpent said unto the woman, Ye shall not surely die.
Here the serpent emphatically denies Jehovahs words, and says, dying thou shalt
not die.
Thus beautifully is the figure rendered. Hebrew, delivering thou hast not delivered
them.
* See The Silence of God , by Robert Anderson, LL.D., C.B., published by Hodder and
Stoughton.
Ex. 34:7 . And wilt by no means clear the guilty. Hebrew, clearing thou wilt not
clear. Even so the Substitute of the Lords people was not cleared. When he bore their
sins he bore the punishment also that was due to them.
Ps. 49:7 ( 8 ). None of them can by any means redeem his brother.
Thus beautifully is the figure rendered, which the R.V. has not attempted to improve.
Hebrew, a brother redeeming doth not redeem a man: i.e. , even though he pay
down the price there is no redemption.
A verb and a cognate noun are used together, when great emphasis is placed upon the
assertion or expression. It is a kind of superlative degree in verbs to declare the
magnitude and gravity of an action or the greatness and importance of its results.
Gen. 1:11 . Let the earth bring forth grass, the herb yielding seed. Lit., seeding seed.
Thus emphasizing the fact that trees, etc., were created bearing the seeds: and not the
seeds producing the trees. The hen was created producing the egg, and not the egg
producing the hen. Thus, at the very outset of the Word of God, the modern figment of
evolution is exploded.
Gen. 8:21 . And the LORD smelled a sweet savour. Lit., smelled the sweet smell , or
the savour of rest: i.e. , Jehovah accepted the sacrifice, and was satisfied with the
atonement made by Noah.
Gen. 27:3 . Take me some venison. Lit., hunt me some hunting , i.e. , fetch me
some game.
The Hebrew is: And Isaac trembled with a great trembling greatly. (See margin).
Gen. 27:34 . And Esau cried with a great and exceeding bitter cry.
Gen. 35:14 . And Jacob set up a pillar ( vayatzev matzevah ), lit., and he
pillared a pillar. So verse 20 . *
Num. 4:23 . All that enter in to serve the service to work the work in the
Tabernacle of the congregation.
Num. 11:4 . And the mixt multitude that was among them fell a lusting. Hebrew,
lusted a lust: i.e. , lusted exceedi
Num. 16:30 . But if the LORD make a new thing. Hebrew, create a creation: i.e. ,
do something wonderful.
I Sam 4:5 . All Israel shouted with a great shout : i.e. , with a very loud and
prolonged or sustained cry.
2 Sam. 12:16 . And David fasted, lit. , fasted a fast: i.e. , completely or truly fasted.
2 Sam. 13:36 . And all his servants wept very sore. In Hebrew the figure is wept a
great weeping greatly.
1 Kings 1:40 . The people piped with pipes , and rejoiced with great joy : i.e. , their
joy scarcely knew bounds.
2 Kings 4:13 . Thou hast been careful for us with all this care : i.e. , exceedingly
careful.
* It seems clear that this should be the reading also in Gen. 33:20 , where we have the
same verb ( vayatzev ), which means to stand or rear up , as one lifts and sets up a
(single) memorial stone which we now call a menhir . But the noun is different (
mizbeach ), which means an altar . Some ancient scribe either mistook matzevah ( a
pillar ) and wrote mizbeach ( an altar ), or the noun was originally abbreviated by the use
of the initial letter ( mem ) and was afterwards filled out incorrectly. Because the verb
that always goes with altar is ( banah ), to build , as with bricks, etc. (except in Gen.
35:1 , 3 and Ex. 30:1 , where it is ( asah ), to make; and 1 Kings 16:32 , where it is
( kum ), to raise or set up as a building, and not ( natzav ), to stand up as a
pillar).
2 Kings 13:14 . Now Elisha was fallen sick of his sickness : i.e. , was exceeding
sick so that he died.
*
2 Kings. 19:7 . He shall hear a rumour, lit., hear a hearing , i.e. , he shall hear
important news, something that will upset his plans.
Ps. 14:5 and 53:5 . There were they in great fear. The Figure is they feared a fear.
Ps. 144:6 . Cast forth lightning. Heb., lighten lightning , i.e. , lighten exceedingly,
and destroy them.
Prov. 30:24 . Wise , made wise. Here, the emphasis created by the repetition in the
form of Polyptoton , makes a superlative adjective and is beautifully and idiomatically
rendered exceeding wise.
Man is by nature ignorant. He is born more ignorant than the beasts. He has,
therefore, to be made wise; and, in spiritual things, this can be done only by the Holy
Spirit of God.
Isa. 8:12 . Neither fear ye their fear , nor be afraid ( i.e. , fearful). Sanctify the LORD
of hosts Himself, and let Him be your fear.
Isa. 22:17 . Behold, the LORD will carry thee away with a mighty captivity. This
verse and the next are very difficult, as is attested by a comparison of the A.V. and R.V.
with their marginal readings. The above words are literally, Behold, Jehovah will hurl
thee with the hurling of a [strong] man. The R.V. expresses it: The LORD will hurl
thee away violently.
Jer. 22:16 . He judged the cause. Lit., He judged the judgment ; i.e. , righteously
judged.
So Lam. 3:59 .
Jer. 51:2 . And will send unto Babylon fanners ( , zareem ) that shall fan her
, vzer aha ).
Ezek. 38:12 . To take a spoil, and to take a prey. Lit., to spoil spoil and to prey
prey ; i.e. , to take great spoil and a great prey.
Jonah 1:10 . Then were the men exceedingly afraid. Lit., feared with great fear.
Micah 2:4 . In that day shall one take up a parable against you, and lament with a
lamentation of lamentations : i.e. , shall exceedingly lament. Or, as in A.V. lament
with a doleful lamentation. See below, page 284 .
Nah. 1:15 ( 2:1 .). Keep thy solemn feasts. Hebrew, Feast thy solemn feasts.
The figure gives a superlative degree, as it were, to the verb, implying that, before
this, feasts had only been formally observed: henceforth they are to be truly celebrated.
Hab. 3:2 . O LORD , I have heard thy speech, and was afraid. Hebrew, I have heard
hearing of thee, i.e. , I have heard thy fame.
Zech. 1:2 . The LORD hath been sore displeased with your fathers. The figure is thus
beautifully rendered. Lit., it is Jehovah hath been displeased with displeasure with your
fathers.
Verse 14 . I am jealous for Jerusalem and for Zion with a great jealousy , i.e. , I
am exceedingly jealous.
Verse 15 . I am very sore displeased with the heathen that are at ease. Lit., with a
great wrath am I wroth.
Zech. 7:9 . Execute true judgment. Thus elegantly is the figure expressed: Judge
judgment of truth. See John 7:24 .
This Hebrew idiom appears in the New Testament, showing that though the words are
Greek the thoughts and idioms are Hebrew. (See under Idioma ).
Luke 22:15 . With desire I have desired to eat this passover with you.
Having translated the figure literally in the Text, the A.V. half repents it, and gives
the English idiom in the margin, I have heartily desired .
John 6:28 . What shall we do that we might work the works of God? i.e. , might
really do what God wills us to do.
Acts. 23:12 . Certain of the Jews banded together, and bound themselves under a
curse. ( Marg. , or, with an oath of execration ).
And then, in verse 14 , to emphasize this, they say, We have bound ourselves under
( anathemati anethematisamen .) Lit., we
have vowed a great vow.
Eph. 6:18 . Praying always with all prayer , i.e. , earnestly praying.
Jas. 5:17 . He prayed earnestly. This is the beautiful rendering of the figure
( proseuchee proseeuxato ) with prayer he prayed. See
Paronomasia .
Rev. 16:9 . And men were scorched with great heat. Lit., burnt with great burning
, i.e. , exceedingly burnt.
Rev. 17:6 . I wondered with great wonder ( A.V. , admiration), i.e. , I wondered
exceedingly.
This figure exists even when the noun is absent through the figure of Ellipsis :
Num. 11:14 . I am not able to bear [ the burden of ] all this people alone, because it , [
i.e., the burden ] is too heavy for me.
Marg. Margin.
Verse 17 shows that the word burden is implied; and that Moses means, I am not able
to bear the heavy burden of all this People alone. (See under Ellipsis , page 56 ).
Ps. 13:3 . Here the noun is actually supplied in the A.V. Sleep the sleep of death, i.e ,
sleep the last solemn sleep of death.
Isa. 24:16 . My leanness, my leanness, * woe unto me! the treacherous dealers have
dealt treacherously ; yea, the treacherous dealers have dealt very treacherously.
Here, from the two roots deal and treachery is heaped together this variety of
inflections, to enhance the result of the enemys treatment.
Hos. 10:1 ( R.V. ). Israel is a luxuriant vine, which putteth forth his fruit: according
to the multitude of his fruit he hath multiplied his altars, according to the goodness of
his land they have made goodly pillars ( i.e. , images).
Here, in the repetition of the various inflections of the words fruit, multiply, and
good, and in the repetition of according to ( Anaphora ), and in the repetition of
sense in altars and images, our attention is arrested and drawn to the fact that
prosperity only led the People astray into idolatry.
2 Cor. 10:12 . For we dare not make ourselves of the number, or compare ourselves
with some that commend themselves: but they measuring themselves by themselves ,
and comparing themselves among themselves , are not wise.
This is still more emphatic when we see the structure of this verse.
a For we are not bold (
b ) or compare ( ) ourselves
Here in a and a we have the declaration, in a as to what we are not, and in a
as to what they are not.
Note also that in b and c the pronoun occurs once, while in the corresponding
members it is answered by a double occurrence.
For the meaning of the verb compare, see below under adjectives ( page 284 ), and
also under Ellipsis , page 77 .
Gal. 5:7 , 810 . Ye did run well: who did hinder you that ye should not obey (
, peithesthai ) the truth? This persuasion ( , peismonee ) cometh not
*
of him that calleth you . . A little eaven leaveneth the whole lump. I have confidence (
, pepoitha ) in you through the LORD , that ye will be none otherwise minded.
Here we have three forms of the same word, or three words from the same root. This
is lost in the translation. ( peith ) is more than to believe , it is to be persuaded, to
hold or hold on to a belief. Hence, ( peisma ) denotes a ships cable , by which it
holds on , and in which it trusts , while is a holding on , here (in verse 8 )
evidently a holding on to ones own views with obstinacy.
Perhaps the word confidence may best be repeated: who did hinder you that ye
should not have confidence in the truth? This self-confidence cometh not of him that
calleth you
but I have confidence in you, etc.
Eph. 1:3 . Blessed ( , eulogeetos ) be the God and Father of our Lord
Jesus Christ, who hath blessed , ho eulogeesas ) us with all spiritual
blessings ( , eulogia ) in heavenly places (or spheres ) in Christ: i.e. , who hath
richly blessed us with all, etc.
Ezek. 28:2 . Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD
(Adonai Jehovah): Because thine heart ( ) is lifted up, and thou hast said I am a
God, I sit in the seat of God ( 2 Thess. 2:4 ) in the heart ( , i.e., in the heart ) of the
seas; yet thou art a man and not God, though thou set thine heart ( ) as the heart (
) of God.
But, taking it as it stands, we have the three inflections of the word heaven, calling
our attention to a great fact that no one has ever gone up to heaven that is by his own act
(see Prov. 30:4 ), for the verb ascended is active: and the tense is the Perfect, meaning
no one hath ascended up, and is in heaven. The verb, too, is ( poreutheis ),
intimating a leisurely journey, not an instantaneous rapture.
It does not deny that men like Enoch and Elijah had been taken up by God, which is a
very different thing.
So in chap. 1:18 , it should be rendered which was in the bosom of the Father.
Compare, for this sense, chaps, 9:25 ; 19:38 . Luke 24:44 . 2 Cor. 8:9 . And see
above, under Ellipsis ( page 22 ), and Heterosis .
Rom. 11:36 . For of Him , and through Him , and to Him are all things.
Gal. 2:19 , 20 . For I through the law am dead (died) to the law
, eg gar dia nomou nom apethanon ), that I might live ( ,
zees ) unto God. I am crucified with Christ: nevertheless I live ( z ); yet not I but
Christ liveth ( zee ) in me, and that [ life ] which I now live ( z ) in the flesh I
live ( z ) by the faith of the Son of God.
Ps. 68:15 , 16 ( 16 , 17 ). In the Hebrew it is clearer than in the English, because what
in English requires two or more words, in Hebrew is only one word, or a compound
word.
Thus, is the Hill of Zion specially marked out as the place which Jehovah chose for
His House.
Isa. 2:11 . The lofty looks of man shall be humbled, and the haughtiness of men shall
be bowed down.
So also in verse 17 , where the singular and plural are used together (as here) to
emphasize the far reaching effects of the day of the Lord, here (verse 12 ) mentioned for
the first time in the Bible.
In other places also we have the same figure: and it tells us that God makes a
distinction between man and men, opposite to that which the world makes.
As for man God has condemned him root and branch, while the world would deify
him.
As for men God saves and blesses them with an everlasting salvation, while the
world makes very little of men as individuals, and indeed pursues them with
persecutions, and fights against them with wars and hatreds.
See further on this whole passage, under the figures of Polysyndeton and Synonymia .
Jer. 15:16 . Thy words were found, and I did eat them; and thy word was unto me
the joy and rejoicing of mine heart.
Here the two numbers ( sing. and pl. ) in close conjunction, bring out the contrast
between the separate words and the word of God as a whole.
A noun is repeated in the genitive plural in order to express very emphatically the
superlative degree which does not exist in Hebrew. See under Idiom .
Thus this figure is a kind of Enallage ( q.v. ), or exchange, by which a noun in the
genitive plural, is used instead of a superlative adjective.
Num. 3:32 . Chief of the chief. In A.V. : chief over the chief.
Deut. 10:17 . For Jehovah your Elohim is Elohai of the Elohim , and Adonai of the
Adonim , a great El. *
In A.V. and R.V. this is rendered, The LORD your God is God of Gods, and Lord of
Lords, a great God, etc.
1 Kings 8:27 . The heaven and heaven of heavens cannot contain thee: i.e. , the
highest heaven.
Song Sol. 1:1 . The song of songs , i.e. , the most beautiful or excellent song.
Dan. 2:37 . Ezek. 26:17 . A king of kings : i.e. , the most mighty king.
Dan. 2:47 . God of gods : i.e. , the great, living, or true God. The most mighty God.
Dan. 8:25 . The Prince of princes : i.e. , the most powerful Prince.
Hos. 10:15 . So shall Bethel do unto you because of your great wickedness. The
figure is here translated, and given in the margin Hebrew, the evil of your evil .
Phil. 3:5 . A Hebrew of the Hebrews , i.e. , a thorough Hebrew. See this verse
under Asyndeton .
1 Tim. 6:15 . The King of kings, and Lord of lords. Compare Rev. 17:14 and
19:16 .
Rev. 1:6 . The ages of the ages , i.e. , to the remotest age, for ever and ever.
III. ADJECTIVES
* See in Divine Names and Titles , by the same author and publisher.
John 1:11 . He came unto His own , ( , ta idea ; i.e. , his own possessions,
neuter ) and His own ( , hoi idioi , i.e. , His own people, masculine ), received
Him not.
Or, as in the English order, declaring ( sunkrinontes , see Num. 15:34 ) spiritual
things ( pneumatika , neuter plural ) to spiritual persons ( pneumatikois , masculine
gender dative plural ). *
2 Cor. 9:8 . And God is able to make all ( , p san ), grace abound toward you;
that ye always having all sufficiency in all things ( , panti pantote
p san ) may abound to every (all) ( , p n ) good work.
It is in frequent use in all languages: e.g. , while we live , let us live : or learn
some craft while you are young that when you are old you may live without craft.
When the Declaration of American Independence was being signed, Hancock said,
We must be unanimous; there must be no pulling different ways. Yes, said Franklin,
we must all hang together, or most assuredly we shall all hang separately.
* Compare chap. 3:1 ; and see The Mystery , by the same author and publisher. And see
under Ellipsis , page 77 .
* This differs from a Homonym (see Appendix D ), which is a different word though spelt
in the same way.
A correspondent recently wrote concerning a certain subject: The more I think of it
the less I think of it, where the meaning is obvious.
As in Antanaclasis , the same word is repeated in a different sense. Only with Ploce
that sense implies more than the first use of it. It often expresses a property or attribute of
it. His wife is a wife indeed. In that great victory Cæsar was Cæsar. Lord Chatham
says, speaking of Oliver Cromwell, He astonished mankind by his intelligence, yet did
not derive it from spies in the cabinet of every prince in Europe; he drew it from the
cabinet of his own sagacious mind. He observed facts, and traced them forward to their
consequences.
In our examples from Scripture, we will not give two separate lists of these figures, as
it is often very difficult to classify them. In many of the examples the reader will have,
however, little difficulty in distinguishing them. Other names are also used for this figure,
either synonymous, or referring to some special variation, or shade of meaning. It is
), h , the same ,
and , kind: i.e., of the same family: in the case of words from the same root or
origin: and is thus more appropriately confined to the figure Polyptoton ( q.v. ).
There are instances of two words being spelt exactly alike, and yet having different
meanings. These are called HOMONYMS . We can hardly class them with Figures of
Speech, because they are not used as such, and are not used in Repetitions. We have,
however, given a list of the most important in Appendix D.
Judges 11:40 . The daughters of Israel went from days to days to talk with the
daughter of Jephthah the Gileadite four days in a year.
Here, days is first used by Syncedoche for a year ( i.e. , year to year), and
afterwards literally for days of twenty-four hours (four days). See under Synecdoche .
Judges 15:16 . The word ( ham r ) means not only an ass , but a mass (or heaps
as the word is rendered) to imply that the Philistines were to be no more regarded than
asses:
1 Sam. 1:24 . And the child was young. Hebrew: And the child ( , naar ) was a
child ( , naar ). In English idiom we should put the emphasis on WAS .
In the former case the word is used of the child Samuel; and in the latter case, a child
of tender age, (by the figure Synechdoche , q.v. , the word child is Used to denote the
kind).
Ps. 141:5 . It shall be an excellent oil (oil of the head ) ( , rosh ): let not my
head ( , roshee ) reject it.
The first time it means the head, or head of hair; and the second time it is put by
Synecdoche ( q.v. ) for the whole body or person, i.e. , let me not refuse it.
* According to another pointing of the same consonants (as exhibited in the lxx.), this
line would read, I have utterly destroyed them . In this case the Figure would be (not
Antanaclasis ) but Polyptoton ( q.v. ): viz. exaleiphon
exeeleipsa ), or Hebrew, ( cham r chamarteem ). Thus preserving the
correspondence between the second and fourth lines.
Isa. 37:18 . Of a truth, LORD , the kings of Assyria have laid waste all the nations (
, ha-aratzoth , lands ) and their countries ( , artzam , land ). Here, the
repeated word is , land.
As the Text now stands, the word lands is put by Metonomy ( q.v. ) for the inhabitants
(but according to an alternative reading in some MSS. it is actually nations , as it is the
parallel passage 2 Kings 19:17 ); and in the second, for their country which they
inhabited. Hence, the A.V. has translated the figure by giving two different renderings,
(nations and countries) of the one repeated word land.
Isa. 58:10 . If thou draw out thy soul to the hungry and satisfy the afflicted soul.
Here, the word soul is first put (by Metonymy ) for the feelings of kindness,
liberality, and charity; and then (by Synecdoche ) for the person himself who is in trouble.
Isa. 66:3 , 4 . Here, the words of Jehovah are emphasized and solemnised by the
structure of the passage which exhibits Epanodos or Chiasmos ( q.v. ); and the words
when repeated are used in another sense, the first time of the natural acts of men, and the
second by Anthropopatheia ( q.v. ), of God.
a Their soul delighteth in their abominations.
b I also will choose their delusions and will bring their fears upon them:
b But they did evil before mine eyes, and chose that
Here, in a and a , we have delighting: in b and b , the choosing: while, in
c and c , we have the reason given for each.
Jer. 7:18 , 19 . That they may provoke me to anger. Do they provoke me to anger?
saith the LORD .
In the first place, it is used of the act of the people in provoking God: in the latter, it is
used of the punishments inflicted. Do they provoke me? No; they bring upon themselves
the anger and fury of Jehovah, as the next verse goes on to explain.
Jer. 8:14 . Let us be silent there. Thus the People propose to rest in quietness and
security in their sin. But the prophet answers them with the same word in a different
sense: The LORD our God hath put us to silence ; i.e. , the silence of Divine
punishmentthe silence of death.
Jer. 34:17 . Ye have not hearkened unto me, in proclaiming liberty . . behold, I
proclaim a liberty for you, saith the LORD .
The people had refused to give liberty to the oppressed, which He had commanded
in verse 9 . Therefore He will proclaim another kind of libertyliberty for the sword, and
pestilence, and famine to destroy them; as the context shows.
Ezek. 20:2426 . Here the figure is heightened by the structure of the passage.
A a Because they had not executed my judgments ,
In the former place, the word refers to the spiritually dead, dead in sin; in the latter,
to those who have departed this mortal life.
John 1:10 . The world was made by Him (the Word), and the world knew Him not.
The former place refers to the created world, the latter to unbelieving men.
John. 1:11 . He came unto His own , and His own received Him not.
In the former place, it refers to His own possessions ( neuter plural ); in the latter, to
His own people ( masculine plural ). See under Polyptoton .
John 2:23 , 24 . Many believed ( , pisteuein ) in His name, when they saw
the miracles which He did. But Jesus did not commit himself ( , pisteuein ) unto
them.
In the former place, the word believed means to assent to His doctrines by a
confession of faith; in the latter place, to trust as a friend, to place confidence in. The
words read therefore: Many believed in His name when they saw the miracles which He
did. But Jesus did not himself believe in them.
John 3:31 . He that is of the earth , ek tees gees ) is of the earth
, ek tees gees ), and speaketh of the earth , ek tees gees ); i.e. ,
he that is of the earth (in respect to his natural birth and origin) is of the earth (in respect
to his nature) and speaketh according (to his nature).
John 4:31 , 32 . His disciples prayed him, saying, Master, eat. But He said unto them,
I have meat to eat that ye know not of.
In the former place, the word is used naturally of eating food; in the latter, spiritually,
of doing the Fathers will. See verse 34 .
In the former place, it refers to the act of writing; in the latter, to the writing which
standeth written.
Rom. 2:12 . As many as have sinned without law , anom s ) shall also
perish without law , anom s ). Here, in the former case, it means not under the
Law; in the latter, it means without the judgment of the Law.
Rom. 2:26 . If the uncircumcision keep the righteousness of the law, shall not his
uncircumcision be counted for circumcision.
In the former place, the word uncircumcision denotes the Gentiles; and in the latter,
their condition as fulfilling the requirements of the Law. For this is the force of
( dikai ma ), which is not righteousness as a state or condition, but the righteous
requirements of the Law.
Rom. 3:21 . But now the righteousness of God without the law is manifested, being
witnessed by the Law and the Prophets.
In the former case, the word denotes moral law ( no article ) without the works of the
law, as opposed to faith; in the latter case, the word denotes the Mosaic Law ( with article
).
Rom. 3:27 . Where is boasting then? It is excluded. By what law ? of works? Nay;
but by the law of faith.
In the first place it refers to divine law; and in the second not to law at all but to faith
itself by the genitive of apposition, the law, i.e. , faith, as in 1:17 . (See Appendix B ).
In the former place, sin is used of the old nature; while, in the latter it is used of its
real sinful nature and character.
Rom. 7:23 . But I see another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which is in my members.
In the first and third places, the word law refers to the old nature, which is
indwelling sin, because it once lorded it over him, though now it only struggles to usurp
again; in the second it refers to the divine law ( i.e. , the new nature) implanted in him,
which is contrary to the former, and contests its claims.
Rom. 9:6 . They are not all Israel which are of Israel.
Here the former place refers to the true spiritual seed of Israel; the latter denotes
Israel according to the flesh, the natural descendants from Israels loins.
The word ( di kein ) is used in the former place, and means to pursue or
follow closely in a friendly sense; but, in the latter place, it means the same in a hostile
sense, to follow closely so as to persecute.
1 Cor. 11:24 . And when He had given thanks, he brake it, and said, Take, eat: this is
my body, which is broken for you.
Here the verb to break is used, in the former case, in its proper signification: while, in
the second place, it is used spiritually for the sufferings and crucifixion of Christ; as is
clear from Luke 22:19 , where the word is given.
The verb means to arrange in order , but also to reduce to order . The former sense is
used of Christ, the latter of all others (as explained on Ps. 110:1 ). *
1 Cor. 15:28 . That put all things under him, that God may be all in all.
In the first place all refers to all created things and beings; in the second, to all
universal power, that God may be over all things; and, in the third, it refers to all places.
2 Cor. 5:21 . For He hath made Him to be sin for us, who knew no sin.
For He who knew no sin was made sin for us. Here, in the former place, it means
sin in the ordinary acceptation of the word; while in the latter place, it is put by
Metonymy ( q.v. ) for a sin-offering.
Eph. 1:3 . Blessed ( , eulogeetos ) be the God and Father of our Lord
Jesus Christ who hath blessed , ho eulogeesas ), etc.
This is really Polyptoton . But here we repeat it in order to point out that the word
blessed is used in two different senses. We do not bless God in the same way that He
blesses us. The former word is always used of God, the latter may be used of men. The
former word means the Being who is to be spoken well of, the latter means the being of
whom good has been lastingly spokenespecially by God Himself.
Heb. 2:14 . That through death he might destroy him that had the power of death ,
that is, the devil. Here, the first death is put by Synecdoche , for the atoning results of
Christs death: while the second means the act and article of natural or physical death.
1 Pet. 3:1 . That, if any obey not the word [ t log : i.e. , the Gospel],
they also may without the word [ , logou : i.e. , speaking or talking] be won by the
conversation of the wives.
Matt. 5:19 . Whosoever
shall break one of these least commandments, and shall
teach men so, he shall be called the least in the kingdom of heaven.
In the former place, the allusion is to the distinction which the Pharisees made
between different commandments (just as Rome has since made the distinction between
venial and mortal sins). There is no such distinction, and therefore, when in the latter
place Christ says he shall be called the least, He means that he will not be there at all,
for there will be no such distinction there. There is no least in either case.
Matt. 18:1 . Who, in that case, is the greatest in the kingdom of heaven? In verse 4
Christ answers, Whosoever shall humble himself as this little child, the same is greatest
in the kingdom of heaven.
In the former place the disciples use the word in its ordinary sense of pre-eminence.
But in the latter place Christ (alluding to the former sense) means that no one except
Himself has ever humbled Himself thus: and who is to dispute that He must be greatest in
that kingdom. The occasion also is important; compare verse 1 with 17:2427 .
Matt. 19:16 , 17 . And behold one came and said unto him, Good Master, what good
thing shall I do that I may have eternal life? And He said unto him, Why callest thou me
good ? There is none good but one, that is God.
In the former case, the young man uses the word good of mere creature goodness,
such as he supposed Christ to have; while in the latter case, the Lord alludes to the first,
using the word in the same sense, but not in the same way; thus teaching that there is no
real good apart from Godno good except that which comes from God and returns
to Him.
John 6:28 , 29 . What shall we do that we might work the works * of God? Jesus
answered
them, This is the work of God, that ye believe on Him whom He hath sent.
In the former case, the word works is used by the Jews in its proper acceptation: it
is repeated by Christ in the same sense, but with another meaning altogether, as He goes
on to explain.
Acts 26:28 , 29 . Here the apostle repeats the word almost (or with little R.V. ) in
the same sense, but with a far higher and more extended meaning.
* See Polyptoton .
This name is given to the figure when only one word is used, and yet it takes on two
meanings at the same time.
The word itself is used only once; and ought to be, but is not repeated in the next
clause, being omitted by Ellipsis ( q.v. ), but the two meanings are taken together with the
one word.
The Syllepsis here considered is rhetorical rather than grammatical ( q.v. ). There is a
form of Syllepsis which involves change rather than addition. It will be found therefore
under those figures in our third division.
2 Chron. 31:8 . They blessed the LORD and his people Israel.
Here there is a duplex statement. They blessed the LORD , that is they gave Him
thanks and celebrated His praises; and they blessed His People Israel; but in a different
way; they prayed for all spiritual and temporal blessings for them in the name of the
Lord.
Two meanings are thus given to the word, which is used only once. The sense is
repeated, but not the word, and the sense is not the same in each case.
Here the word rend is used only once, but with two significations: in the former
sentence it is used figuratively; in the latter literallythe heart not being rent in the same
sense in which garments are rent.
3. OF DIFFERENT WORDS
Symploce; or, Intertwining
The Repetition of different Words in successive Sentences in the same Order and the same Sense
When phrases or sentences are thus repeated, instead of single words, it is called
Cnotes ( q.v. ).
Though there may be more than one word in the English, it does not follow that there
is more than one in the original.
Jer. 9:23 ( 22 ). Here, in the Hebrew, the three sentences begin, Let him not glory
( , al-yithhalleyl ), and each ends with the pronominal suffix , his .
1 Cor. 12:4 , 5 , 6 . Here in the Greek each verse begins With diversities or
differences ( , diaireseis ), and ends with the same ( , autos ).
1 Cor. 14:15 . Here the two words repeated and emphasized by Symploce are the
spirit and the understanding.
It is sown in corruption;
It is raised in incorruption.
It is sown in dishonour;
It is raised in glory.
It is sown in weakness;
It is raised in power.
With this is combined the figure of Anadiplosis ( q.v. ), in the repetition of the words
sparingly and bountifully.
Rev. 18:2123 . To emphasize the complete overthrow of Babylon six times we have
the repeated words no more.
and no craftsman, of whatsoever craft he be, shall be found in thee any more at
all:
and the voice of the bridegroom and of the bride shall be heard in thee no more
at all.
After two, three, or more words have been mentioned, they are repeated, not in the
same order again, but backward.
The Latins called it REGRESSIO , i.e., regression , and INVERSIO , i.e., inversion .
When propositions are inverted and thus contrasted, and not merely the words, the
figure is called ANTIMETABOLE (see the next figure).
When only the subject matter is thus related it is called CHIASMUS ( q.v. ), though
this may also be called an Epanodos . This we have given under Correspondence . When
words or phrases are repeated in this inverse order it is called SYNANTESIS , a meeting
together .
Gen 10:131 .
a 1 . Shem ,
b 1 . Ham ,
c 1 . and Japheth.
c 25 . The sons of Japheth.
N.B.The words by nature must be read with who have not the law, and not
with the verb do. Gentiles by nature are not under the Law of Moses, yet they do many
things unconsciously in accordance with it; and so far, they endorse it, and condemn
themselves. The keeping of this law can no more save them than the law of Moses can
save the Jews. All are under sin ( 3:9 ), the Gentile (chap. 1), the Jew (chap. 2), and all
alike guilty before God ( 3:19 ).
2 Cor. 1:3 .
a Blessed be God ,
3 John 11 .
a Follow not that which is evil ,
This figure repeats the word or words in a reverse order, for the purpose of opposing
one thing to another, or of contrasting two or more things. It is the figure of Epanodos
with this special added object of opposing words against one another.
Gen. 4:4 , 5 .
a And the LORD had respect
evil
good , and
good
evil ;
for light ,
darkness ;
for sweet ,
bitter.
Isa. 55:8 .
a For my thoughts
b For as the heavens are higher than the earth, so are my ways higher than
your ways ,
Further, there is another involved Epanodos in b and b , between the my and
your; as there is between a and b.
Mark 2:27 .
a The sabbath
a the sabbath .
John 8:47 .
a He that is of God ,
b me ,
b but I
Here the words are not repeated in b and c , but the fact is stated as to seeing and
receiving
1 Cor. 11:8 , 9 .
a For the man
a of the man.
Other examples of introverted parallelism (of lines) may be studied in Gen. 12:16 .
Deut. 16:5 , 6 : 28:1 , 2 . 1 Sam. 1:2 ; 25:3 ; 2 Sam. 3:1 . 1 Kings 16:22 . Prov. 30:8 , 9 .
Isa. 56:37 . Joel 2:1821 , 30 , 31 . Micah 3:124:2 . Zech. 9:5 . But they are to be found
everywhere, and they abound in the Psalms.
These examples Will be sufficient to explain and illustrate the figure and show its
importance.
4
4
Bullinger, E. W. (1898). Figures of speech used in the Bible (Page 250). London; New
York: Eyre & Spottiswoode; E. & J. B. Young & Co.
In this figure the repeated words are derived from the same root. Hence, the name
Paregmenon is used of the Figure when the words are similar in origin and sound, but not
similar in sense.
This is one of the Figures common to all languages, but is generally very difficult to
translate from one tongue into another.
Matt. 16:18 . Thou art Peter ( , petros ) and upon this rock ( , petra ) I
will build my assembly.
Here note (1) that Petros is not merely Simons name given by our Lord, but given
because of its meaning. Petros means a stone, a piece of a rock, a moving stone which
can be thrown by the hand. While petra means a rock or cliff or crag , immovable,
firm, and sure. Both words are from the same root, both have the same derivation, but
though similar in origin and sound they are thus different in meaning. This difference is
preserved in the Latin, in which petros is saxum , while petra is rupes or scopulus .
(2) In the case of petros , we have another figure: viz., Syllepsis , for the word is used
in two senses, though used only once. There is a repetition, not of the word but of the
thought which is not expressed: Thou art , where it is used as a proper name
Peter , and there is no figure: but the sense of the word is there as well, though not
repeated in words: Thou art ( ), a stone . Thus there is a metaphor implied, i.e. ,
Hypocatastasis ( q.v. ).
(3) While petros is used of Peter, petra is used of Christ: for so Peter himself
understood it (see 1 Pet. 2:4 , 5 , 6 , and Acts 4:11 , 12 ; and so the Holy Spirit asserts in 1
Cor. 10:4 . And that rock ( ) was Christ, where we have a pure metaphor ( q.v. ).
So that petros represents Peters instability and uselessness as a foundation, while petra
represents Christs stability as the foundation which God Himself has laid ( 1 Cor. 3:11 .
Isa. 28:16 ).
John 13:7 appears to be the Figure of Paregmenon in the English. But there is no figure
in the Greek. What I do thou knowest not now; but thou shalt know hereafter.
Here, the two words know are different in the Greek. The first is ( oida ), to
know , as a matter of absolute knowledge, but the latter is ( gin sk ), to get to
know, learn .
Here, the former verb means to know by learning, to get to know; and the latter
( and ), again , means to read ,
especially, to read out loud .
1 Cor. 11:29 . For he that eateth and drinketh unworthily, eateth and drinketh
damnation ( , krima ) to himself, not discerning ( , diakrin n ) the
body [ of the Lord ].
Here the last words of the Lord go out (according to L.T.Tr. WH. and R.V. ). And
the former word krima means not damnation, but a matter for judgment, an accusation;
while the latter word diakrin n means to distinguish, to make a distinction; though, by
the act of communion, they professed to belong to the Body of Christ, yet if they did not
discern the truth connected with that Body ( i.e. , Christ Mystical) and distinguish their
fellow-members of that Body from all others, they condemned themselves, they accused
themselves. For, while they ate and drank thus, they did so unworthily: and by that very
act they condemned themselves.
* I.e., he lifteth up , as in Luke 17:13 . John 11:41 . Acts 4:24 . Rev. 10:5 , and especially
Dan. 7:4 (Theodotians Version). See under Ellipsis , page 13 .
I.e., he pruneth it .
L. Lachmann and his critical Greek Text.
T. Tischendorf and his critical Greek Text.
Tr. Tregelles and his critical Greek Text.
WH. Westcott and Hort, and their critical Greek Text.
R.V. The Revised Version, 1881.
1 Cor. 11:31 , 32 . For if we would judge ( , diekrinomen ) ourselves,
, ekrinometha ). But when we are judged (
, krinomenoi ) we are chastened of the Lord, that we should not be
condemned ( , katakrith men ) with the world.
It is difficult to express the thought in English. The latter word means to overdo
anything; to do with pains what is not worth doing. We might say doing nothing, yet
over-doing; or, not as official, but officious; or, not busy, but fussy; or, not doing their
own business, but the business of others .
Heb. 10:34 . ,
huparchont n ), knowing in yourselves that ye have in heaven a better and an enduring
, huparxin ).
Jas. 2:4 . Are ye not then partial in yourselves, and are become judges of evil
thoughts? There the two words ( diekritheete ) and ( kritai ) are from
the same root: the former means to make a distinction , and the latter judges .
John 3:20 . For if our heart condemn ( katagin skee ) us, God is
greater than our heart, and knoweth ( , gin skei ) all things.
Both words are from the same root, and mean to know , but the former to know
something against; and the latter, simply to know , or rather get to know, learn . For
nothing can be hidden from God. Man cannot get to know our hearts by any means which
he may try. God can; and does.
This figure is not by any means what we call a pun. Far from it. But two things are
emphasized, and our attention is called to this emphasis by the similarity of sound.
Otherwise, we might read the passage, and pass it by unnoticed; but the eye or the ear is
at once attracted by the similarity of sound or appearance, and our attention is thus drawn
to a solemn or important statement which would otherwise have been unheeded.
Sometimes a great lesson is taught us by this figure; an interpretation is put upon the one
word by the use of the other; or a reason is given in the one for what is referred to by the
other. Sometimes a contrast is made; sometimes a thought is added.
This figure is common to all languages, but the instances cannot readily be translated
from one language into another. In some cases we have attempted to express the Hebrew
or Greek words by the use of similar words in English; but this is generally at the
sacrifice of exact translation. Only by a very free translation of the sentence can the two
words be thus represented.
Sometimes we have found even this to be impossible: but in each case we have given
the original words in English characters, so that the similarity of sound may be perceived.
We have not in each case stopped to point the lesson taught by the figure, as it is
generally sufficiently plain and clear.
Neither have we made any classification of the passages, otherwise they might well
be divided into those which are connected with proper names, or prophetic denunciations,
etc. Or we might have classified them as (1) synonymous ; (2) antithetic ; and (3) of
varied signification .
Gen. 1:2 . And the earth had become toh ( ) and boh ( ). For the
lesson taught by this (the second Figure used in the Bible), see under Anadiplosis .
Gen. 4:25 . She called his name Seth ( , Sheth ). For God, said she, hath
appointed ( , sh th , set ) me a seed instead of Abel, whom Cain slew.
Gen. 11:9 . Therefore is the name of it called Babel ( , Babel ), because the
LORD did there confound ( , balal , or turn to babble ) the language of all the earth.
Gen. 18:27 . Abraham says, Behold now, I have taken upon me to speak unto the
Lord, which am but dust ( , aphar ) and ashes ( , vepher ). See also Job
30:19 .
Gen. 29:34 . Now this time will my husband be joined ( , yillaveh )
therefore
was his name called Levi ( , Levi , or joiner ).
Gen. 29:35 . Now will I praise ( , deh ) the LORD : therefore she called his
name Judah ( , yhudah ).
Gen. 41:51 . And Joseph called the name of the firstborn Manasseh ( ,
Mnasheh ): For God, said he, hath made me forget ( , nasshanee ).
Gen. 41:52 . And the name of the second called he Ephraim ( , Ephrayim ):
for God hath caused me to be fruitful ( , hiphranee ) in the land of my affliction.
Gen. 49:8 . Thou Judah ( , yhudah ), thy brethren shall praise thee ( ,
yoducha ).
Gen. 49:16 . Dan ( , Dan ) shall judge ( , yadeen ) his People as one of the
tribes of Israel. *
Ex. 32:18 . And he said, It is not the voice of them that shout ( , an th ) for
mastery, neither is it the voice of them that cry ( , an th ) for being overcome: but
the noise of them that sing ( , ann th ) do I hear.
* Compare Gen. 30:6 : And Rachel said, God hath judged me ( , dananni )
therefore she called his name Dan ( , Dan ).
It may be Englished thus: It is not the sound of those who strike , neither the sound
of those who are stricken: but the sound of those who strike up (musically) do I hear.
Num. 5:18 . And the priest shall have in his hand the bitter water ( , mey
hammar m ) that causeth the curse ( , hamarr m ).
Num. 18:2 . And thy brethren also of the tribe of Levi ( , Levee ), the tribe of thy
father bring thou with thee, that they may be joined ( , vyillavu ) unto thee to
minister unto thee.
Num. 24:21 . And he looked on the Kenites ( , hakeyn ), and took up his
parable, and said, Strong is thy dwellingplace, and thou puttest thy nest ( , kinnecha
) in a rock.
Deut. 30:3 . And in all the passages where Jehovah says, I will turn or bring again (
, vshavt ) the captivity ( , eth-shv th ) of my people, there is this
use of two similar words. See 2 Chron. 28:11 . Neh. 8:17 . Job 42:10 . Ps. 14:7 ; 53:6 ( 7
); 85:1 ( 2 ); 126:1 , 4 . Jer. 30:3 , 18 ; 31:23 ; 32:44 ; 33:7 , 11 , 26 ; 48:47 ; 49:6 , 39 .
Lam. 2:14 . Ezek. 16:53 ; 29:14 ; 39:25 . Amos 9:14 . Zeph. 2:7 ; 3:20 .
1 Sam. 1:27 , 28 . For this child I prayed; and the LORD hath given me my petition (
, shal th ), which I asked of him ( , sh altee ): therefore also I have
lent him ( , hishilt h ) to the LORD ; as long as he liveth he shall be lent (
, sha l ).
N.B.Abram the Hebrew was so called to describe him as the man who had come
from the other side of the Euphrates and had crossed over into Canaan. They are so called
by Saul in this chapter, verse 3 . See also 14:11 , 21 , where the Philistines call them so.
2 Sam. 22:42 . They looked ( , yish ), but there was none to save ( ,
m sh s ). Or, they might crave , but there was none to save .
From the two similar roots ( shaah ), to look , and ( yasha ), to save .
1 Kings 2:36 . And the king sent and called for Shimei, and said unto him, Build thee
an house in Jerusalem, and dwell there, and go not forth thence any whither (
, aneh veanah ), i.e. , as in English, hither and thither. So verse 42 ; and 2 Kings 5:25 :
Gehazi said Thy servant went no whither, i.e. , aneh veanah , hither and thither.
1 Chron. 22:9 . For his name shall be Solomon ( , Shel m h ), and I will
give peace ( , shal m ) and quietness unto Israel in his days.
Job. 11:12 . For vain ( , nav v ) man would be wise ( , yillavev ), though
man be born like a wild asss colt. Or, For man, in his vanity , will vaunt of sanity ;
though humanity be born as a wild asss colt.
Ps. 22:16 ( 17 ). Every important Massorah gives a list of words which occur twice in
different senses. The word ( kaar ) is one of these words, and the two places are
Isa. 38:13 and Ps. 22:16 . There can be no doubt also that some Codices read ( ka-
ar ) as a rival reading. Dr. Ginsburg concludes from the Chaldee translation that both
these readings were at one time in the text, and it is not improbable that one of the words
of this pair dropped out. * If this was the case then there was originally not only a
beautiful completeness as to the sense, but also a forcible Paronomasia as well.
The reading is shown to require the two words, which thus make the beautiful
Paronomasia:
Ps. 39:11 ( 12 ). When thou with rebukes dost correct man ( , sh ) for iniquity,
thou makest his beauty to consume away like a moth ( , sh ).
Ps. 40:3 ( 4 ). Many shall see it ( , yir ) and fear ( vy ra ). Or, Many
will peer and fear .
Ps. 56:8 ( 9 ). Thou tellest my wanderings ( , n dee ); put thou my tears into thy
bottle ( , bnodecha ). The similarity of sound is intended to call our attention
to the fact that the tears caused by our wanderings are noted and noticed by God.
Ps. 69:30 , 31 ( 31 , 32 ). I will praise the name of God with a song ( , bsh r
)
. This also shall please the LORD better than an ox ( , mish r ) or bullock that
hath horns and hoofs.
Ps. 96:5 . For all the gods ( , kol-elohay ) of the nations are idols (
, el l m ). This latter word means nothings, or things of naught; so that we
might render it, The gods of the nations are imagi nations .
Ps. 137:5 . If I forget thee, O Jerusalem, let my right hand forget her cunning . This
is how the passage stands in the A.V. and R.V. It has also been treated as an Ellipsis (see
A.V. The Authorized Version, or current Text of our English Bible, 1611.
pp. 9 , 10 ); where we have supplied me after the verb, i.e. , let my right hand forget
me .
Dr. Ginsburg suggests that in the transcription from the ancient Phoenician characters
to the present square Hebrew characters, the aleph ( = ) which originally commenced
the latter word, was mistaken for Tau ( = ), which it closely resembles, and thus the
verb was changed from the first person to the third in the second clause. If we restore the
Aleph ( ) we have the following sense and a beautiful Paronomasia:
Prov. 6:23 . For the commandment is a lamp, and the law ( , vt rah ) is light
( , r ); and reproofs of instruction are the way of life.
Prov. 18:24 . The Paronomasia here lies in the word friends, , reyim , and
, lehitr a ( i.e. , reye and r a : the m of the former, and lehith of the
latter belonging to the inflections). The latter is from ( raah ), to break (and not
from ( raah ), to feed ), and means to our own detriment , and not to make friends .
Then further, ( ish ) is not a peculiar spelling of ( sh ), man , but stands for ,
there is . So that the verse reads:
Or:
Ecc. 7:6 . As the crackling ( marg. sound ) of thorns ( , hassirim ) under the
pot ( , hassir ) so is the laughter of fools.
Here the figure attracts the attention to the fact that the burning of the thorns makes a
noise, but it lasts only for a moment and it is all over. So it is with the laughter of fools.
See further and compare Ps. 58:9 ; 118:12 , and Ecc. 2:2 .
It may be Englished thus: As the sound of the nettle under the kettle ; or, as the
flaming of whin * neath a caldron of tin ; or, as the blazing of grass neath a caldron of
brass .
Isa. 5:7 . He looked for judgment ( , mishpat ), but behold oppression (
, mishpach ); for righteousness ( , tzdakah ), but behold a cry ( ,
tze k h ).
We might English this by rendering it, He looked for equity , but behold iniquity ;
for a righteous nation , but behold lamen tation .
We may English it thus:If ye will not understand , ye shall not surely stand .
Or,
Isa. 10:16 . And under his glory he shall kindle ( , yekad ) a burning ( ,
yek d ) like the burning ( , kik d ) of a fire.
marg. Margin.
* Furze or gorse.
Isa. 13:4 . The LORD of hosts ( , tzeva th ) mustereth the host ( , tzeva )
of the battle, or a host for the battle.
Isa. 13:6 . Howl ye; for the day of the LORD is at hand; it shall come as a destruction (
, ksh d ) from the Almighty ( , mish-shaddai ). The awful nature of that
day is emphasized by this figure, and our attention is directed to the fact that Destruction
comes from the all-bountiful One! It is like the wrath of the Lamb, of which we read in
Rev. 6:16 , 17 . We have the same figure again in Joel. 1:15 .
Isa. 15:9 . For the waters of Dimon ( , Dim n ) shall be full of blood ( ,
dam ).
Isa. 17:1 . Behold, Damascus is taken away from being a city , meyeer ) and it
shall be a ruinous heap ( , me- ). The latter word is put for , ma-avee , so that
by an unusual form of the word it may allude to the word city.
Isa. 24:3 . The land shall be utterly ( hibb k ) emptied ( , tibb k ), and
utterly ( , vhibb z ) spoiled ( , tibb z ): for the LORD hath spoken this
word.
Isa. 24:4 . The earth mourneth ( , avelah ) and fadeth away ( , navlah ),
the world ( , tevel ) languisheth ( , umlelah ), and fadeth away ( ,
navlah ), the haughty people of the earth do languish ( , umlal ).
Isa. 24:17 , 18 . Fear ( , pachad ), and the pit ( , vphachat ), and the
snare ( , vapach ) are upon thee, O, inhabitant of the earth. And it shall come to pass,
that he who fleeth from the noise of the fear ( , happachad ) shall fall into the pit (
, happachat ): and he that cometh up out of the midst of the pit ( ,
happachat ) shall be taken in tone snare ( , bappach ).
Isa. 25:6 . And in this mountain shall the LORD of hosts make unto all people a feast (
, mishteh ) of fat things ( , shmaneem ) a feast ( , mishteyh ) of
wines on the lees ( , shmarim ), of fat things ( , shmanim ) full of
marrow ( , mmuchayeem ), of wines on the lees ( , shmarim ) well
refined.
Isa. 30:16 . But ye said, No; for we will flee ( , nan s ) upon horses ( ,s s
): therefore shall ye flee ( , tn s n ): and, We will ride upon the swift ( , kal
); therefore shall they that pursue you be swift ( , yikkall ).
Isa. 32:6 . For the vile person ( , naval ) will speak villainy ( , nvalah ),
where the A.V. preserves the figure very well.
Isa. 32:7 . The instruments also of the churl ( , vechele kelav ) are evil.
Isa. 41:5 . The isles saw it ( , ra ), and feared ( , vyira ): the ends of
the earth were afraid ( , yecherad ) drew near ( , karv ) and came.
Isa. 57:6 . Among the smooth stones ( , bechalkai ) of the stream is thy
portion ( , chelkech ).
Isa. 61:3 . To appoint unto them that mourn in Zion, to give unto them beauty ( ,
peyr ) for ashes ( , epher ).
Jer. 1:11 , 12 ( R.V. ) The word of the LORD came unto me, saying, Jeremiah, What
seest thou? And I said, I see a rod of an almond tree ( , shaked ). Then said the
LORD unto me, Thou hast well seen; for I will watch over it ( , shoked ). So, A.V.
margin.
Our attention is thus called to the fact that the almond tree has to do With judgment
deferred, but finally executed. This is just what we have in Jeremiah: and hence it is the
truth set forth in the opening chapter.
The times of the Gentiles are passed over to show that their judgment is deferred tiff
that foretold shall have been executed on Babylon (chap. 25 ).
Chapters 50 and 51 give us the day of reckoning with Babylon for the plunder and
destruction of the temple. Jer. 50:4 , 5 tells us when it shall take place. So again 50:20 . If
we compare the following passages, it is clear that all this is yet future. Compare:
and we shall see that the judgment is indeed deferred; but, it will surely come. God will
watch over it to bring it to pass, and this is emphasized and marked by the three words:
Shakedshokedsheshach. *
For the Figure involved in these three words, see under Ænigma .
Jer. 1:17 . Here there are two Paronomasias which are alternated:
Jer. 8:13 . I will surely ( , ahs ph ) consume them ( , asiphem ).
Jer. 10:11 . The gods that have not made ( , avad ) the heavens and the earth,
even they shall perish ( , yevad ) from the earth, and from under these heavens.
Thus is the verse emphasized, and our attention called to it. And when we look at it
we find that, unlike the rest of the prophecies of Jeremiah, this verse is not written in
Hebrew but in Chaldee! It is a message sent to the Gentiles and their gods by the God of
See Dan. 2:47:28 . Ezra 4:86:18 ; 7:1226 , where Israel is under Gentile power.
Jer. 30:3 , 18 ; 31:23 ; 32:44 ; 33:7 , 10 , 11 , 25 , 26 . See Deut. 30:3 .
Jer. 48:9 . Give wings unto Moab, that it may flee ( , natzo ) and get away (
, tetze ). Or, may fly and flee away.
Ezek. 7:6 . An end ( , ketz ) is come, the end ( , haketz ): it watcheth (
, hekitz ) for thee: behold, it is come.
Ezek, 12:10 . Say thou unto them, Thus saith the Lord GOD : This burden ( ,
hammassa ) concerneth the prince ( , hannasi ). Or, this grief concerns a chief .
Ezek. 24:21 . I will profane my sanctuary, the excellency of your strength, the desire
( , machmad ) of your eyes, and that which your soul pitieth ( , umachmal
). Lit., the pity of your soul . Or, your eyes admi ration and your souls commise ration
.
Ezek. 25:16 . Behold I will stretch out mine hand upon the Philistines, and I will cut
off ( , vhichratti ) the Cherethims ( , krethim ).
TEKEL ( , ): thou art weighed ( , tk lta ) in the balances and art
found wanting.
PERES ( , pres ): thy kingdom is divided ( , pr sath ) and given to the
Medes and Persians ( , upharas ).
Hos. 8:7 . The bud ( , tzemach ) shall yield no ( , kemach ) meal. Or, the
flower shall yield no flour .
Hos. 12:11 . Is there iniquity in Gilead ( , gilad , i.e. , heap of testimony)?
surely they are vanity: they sacrifice bullocks in Gilgal ( , baggilgal , i.e. , heap of
heap ): yea, their altars are as heaps ( , kgallim ) in the furrows of the field.
Amos. 8:1 , 2 . And he said, Amos, what seest thou? And I said, a basket of summer
fruit ( , kayitz * ). Then said the LORD unto me. The end ( , haketz ) is come
upon my people Israel; I will not again pass by them any more.
I.e. , they are now like the ripe fig, ready to be cut off, or ripe for judgment.
Jonah 4:6 . And the LORD God prepared a gourd, and made it to come up over Jonah,
that it might be a shadow ( , tzel ) over his head, to deliver ( , lhatzil ) him
from his grief. Or, a shield to shelter his head.
Micah 1:10 . In the house of Aphrah ( , laphrah ) roll thyself in the dust (
, aphar ).
The names of all these places ( 1015 ) are significant and connected with the
prophecy associated with them.
In the house of Aphra ( Dust town ) roll thyself in the dust .
Pass ye away thou inhabitant of Saphir ( Fair town ) in nakedness and shame ( R.V.
and see margin A.V. ).
The wailing of Beth-ezel (House-of- sloth ) shall take from you the stay thereof (
R.V. ).
For the inhabitant of Maroth ( Bitter -town) waiteth anxiously for good ( R.V. marg.
, is in travail ), because evil is come down from the LORD into the gate of Jerusalem.
Bind the chariot to the swift steed, O inhabitant of Lachish ( Horse -town): she was
the beginning of sin to the daughter of Zion: for the trangressions of Israel were found in
thee.
Therefore shalt thou give a parting gift to Moresheth-gath (Gaths possession ).
The houses of Ackzib ( Lie -town or False -town) shall be a lie to the kings of
Israel.
Yet will I bring an heir unto thee, O inhabitant of Mareshah ( Heritage -town).
He shall come unto Adullam ( Rest -town) the glory of Israel.
Hab. 2:18 . What profiteth the graven image that the maker thereof hath graven it: the
molten image, and a teacher of lies, that the maker of his work trusteth therein, to make
dumb ( , illimim ) idols ( , elilim ).
Zeph. 1:2 . I will utterly ( , ahsoph ) consume ( , aseph ) all things from
off the land, saith the LORD . Lit., , ( asoph, aseph ), to end, I end, i.e. , by
taking away I will make an end of.
For so it should read, ( bacho ) rendered at all, being the primitive form of the
word and standing for the later and fuller spelling Accho was connected with water,
being a maritime town, and in the neighbourhood of inland swamps. Now called Akka
(French St. Jean dAcre).
Zeph. 2:4 . For Gaza ( , Aazzah ) shall be forsaken ( , aazuvah) . . and
Ekron ( , vekr n ) shall be rooted out ( , teaker ).
In the Greek the two words come together, thus: ( kakous kak s ).
Rom. 9:18 . Therefore hath He mercy on whom He will have mercy. Lit., so then on
whom he will ( thelei eleei ).
2 Cor. 8:22 . And we have sent with them our brother, whom we have oftentimes (
, pollakis ) proved diligent in many things ( , pollois ).
* This word should go out according to the Texts of L.T.Tr. WH. , and R.V.
Phil. 3:2 . Beware of the katatomee ( ): for we are the peritomee (
).
Thus are contrasted the false and the true circumcision. True circumcision is to
worship God in the spirit, to rejoice in Christ Jesus, and to have no confidence in the
flesh ( Phil. 3:3 ). It is of the heart in spirit, and not in letter ( Rom. 2:25 , 29 ).
To go back therefore to ordinances, and to this ordinance, after having been made free
in Christ is mutilation , not true circumcision. The verb ( katatemnein ) is
always connected with mutilation , see Lev. 21:5 . 1 Kings 18:28 . Isa. 15:2 . Hos. 7:14 .
1 Tim. 4:3 . This passage has been referred to under Ellipsis and Zeugma; but there is
a latent Paronomasia in one word that is omitted. The Greek is ( k leuont n
), forbidding . This word suggests the other word which is omitted, but is obviously to be
understood: ( keleuont n ), commanding . There is the difference of only
one letter between the two words. This is not, of course, a pure paronomasia as only one
of the words is expressed.
1 Tim. 6:5 , 6 . Where the word porismos , gain , is connected with peirasmos ,
temptation, in verse 9 .
The examples of Paronomasia which we have given are such only in the Hebrew and
the Greek, not in the English rendering of them There is no figure in the English
Translation; except when it may be possible to reproduce the similar words in translation
(as is done in Rom. 10:19 , disobedience and obedience , etc.). So far as the English is
concerned, and as related to it, all the examples of Paronomasia are really Parechesis ,
because they exist in another language and not in the translation of it.
Similarly, as the New Testament (if not originally written in Hebrew, and then at a
very early date translated into Greek) is at least full of Hebrew thought and idiom. (See
under Idiom .) So that, though there may be no Paronomasia in the Greek words, there
may be in the Hebrew thought, or in the Hebrew words which the Greek words represent.
In these cases, where the Paronomasia is in the Hebrew thought, it is called Parechesis
so far as the Greek is concerned. And it is only when we go to the Hebrew thought that
we can hear the Hebrew words sounding beside the Greek words.
To put the difference in a simpler form: Two words similar in sound are a
Paronomasia with regard to their particular language, both words being in the same
language. But a Parechesis is found when the two words are not in the same language.
So that words equal to other words in one language are seen to be similar to those in
another language when placed beside them.
It follows, from what we have said, that all the examples of Parechesis must occur in
the New Testament:
Matt. 3:9 . God is able of these stones to raise up children unto Abraham.
Here, there is no Paronomasia either in the Greek or the English, but there is in the
Hebrew thought. Hence, these would be this Parechesis:
Matt. 10:30 . The very hairs of your head are all numbered . , mene , and ,
manyan .
Matt. 11:17 . ,
rcheesasthe ): we have mourned unto you, a ,
ekopsasthe ).
In the English it would be:We have piped unto you and ye did not leap : we have
mourned unto you, and ye do not weep .
In the Peshito we have ( nich ), and ( nyacha ), and better still in the
Lewis-Codex ( venichkon ), i.e., I shall give you rest , i.e. , I am neech and
veneechk n .
Mark 8:32 . The words of Peter to Jesus are rendered in the Lewis-Codex:As if he
pitied him: be it far from thee. This is , haes ; , chas .
John 1:5 . The light shineth in darkness, and the darkness comprehended it not.
John 10:1 . He that entereth not by the door into the sheepfold would be
, min tara let ra .
In the Greek (as in the English) these words are very different: but, to a Hebrew, the
two words would immediately be, in the mind, ( ), ach b and , chab . Ch v ,
be debtor to no man, but ach b one another. The same is seen in Luke 7:41 , 42 .
Rom. 15:4 . That we through patience
might have hope . This would be ,
sabbar and , subar (from the same root).
1 Cor. 1:23 , 24 . We preach Christ crucified, unto the Jews a stumbling-block, and
unto the Greeks foolishness; but unto them which are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God.
( michsh l ) is stumbling-block.
( sechel ) is foolishness.
So that the whole passage would sound, in reading, thus:We preach Christ,
maskal , to the Jews michsh l , and to the Greeks sekel , but to them that are called both
Jews and Greeks, Christ the haschil of God and the sechel of God.
( hithallel ) and
( hith lel ).
The Figure of Synonymia is a repetition of words different in sound and origin, but
similar in shades of meaning. When used rhetoricallyrepeating the same sentence in
other wordsit has a variety of uses, to which distinct names have been given according
to the nature of the subject, or the object of the speaker. See below under the next section
(Section II., Repetition, affecting the sense).
Synonymia , when employed by man, is often an unnecessary and vain repetition of
empty words; but, when used by the Holy Spirit, it causes the mind to look again and
again at the subject. Man may use it to expose his unhappy vanity: but God uses it to
emphasize His wisdom, power, or purpose, when words of similar meaning are heaped
together to attract the attention, and impress the mind.
We have not, except in a few important instances, attempted to define the various
Synonyms employed. This is a work by itself, and will well repay the most patient and
careful study.
Ex. 1:7 . And the children of Israel were fruitful , and increased , and multiplied .
Here, we are impressed with the extraordinary great and rapid increase of Israel in
Egypt, on which the Divine Comment in Ps. 105:24 is, He increased His People
exceedingly. See also Gen. 46:3 ; Deut. 26:5 ; Acts 7:17 .
Ex. 2:2325 . And the children of Israel sighed by reason of the bondage, and they
cried , and their cry came up unto God by reason of the bondage.
Here the distress of the People is emphasized; as in the next verses the faithfulness of
God to His covenant is impressed upon us:
And God heard their groaning, and God remembered his covenant
with Abraham,
with Jacob:
Here we have Anaphora ( q.v. ), in the repetition of the word with: Polysyndeton (
q.v. ), in the repetition of the word with, combined with Synonymia , and all this in
order to emphasize this remarkable crisis and turning-point of Israels history.
Ex. 12:2 . This month shall be unto you the beginning of months : it shall be the first
month of the year to you.
Thus the important fact of the change of the beginning of the year is emphasized. It
was no ordinary event; and it is thus impressed upon the People.
Ex. 15:16 . Fear and dread shall fall upon them.
merciful ,
and gracious ,
longsuffering
and truth ,
forgiving iniquity ,
and transgression ,
and sin .
Deut. 13:4 . Ye shall walk after the LORD your God , and fear him,
and keep his commandments,
and obey his voice;
and ye shall serve him,
and cleave unto him.
Here the synonyms are heaped together in order to emphasize the steadfastness with
which the people were to follow Jehovah, and to impress them with the perfection
demanded by the Law.
Deut. 20:3 . Hear, O Israel, ye approach this day unto battle against your enemies: let
not your hearts faint ,
do not tremble ,
neither be ye terrified
because of them.
Ps. 5:1 , 2 ( 2 , 3 ).
Consider my meditation;
So Davids words and meditation and cry and prayer and voice are thus emphasized.
Ps. 6:8 , 9 ( 9 , 10 ).
Ps. 7:14 , ( 15 ).
Here we have a double series of synonyms: in the nouns, as well as the verbs.
Ps. 7:15 ( 16 ).
Ps. 29:1 , 2 .
Blessed is the man unto whom the LORD imputeth not iniquity .
These three synonyms must be understood, in order to receive the blessing which the
figure here announces.
(1) Trangression is ( pesha ), from the root, to break, to break with; hence, to
break covenant with, revolt, rebel (see 1 Kings 12:19 ; 2 Kings 8:20 ). When Jehovah
says ( Isa. 43:27 ): Thy teachers have transgressed. He means they have revolted from
Him. So with Isa. 1:2 .
(2) Sin is ( chattath ), a missing, not hitting the mark ( Judges 20:16 ); also of
the feet, to miss the step or footing; and hence, stumble; then, to err, go astray, trespass .
Every departure from God is, therefore, a missing of the mark, and trespass against Him.
The first of these three words refers specially to thought , the second to deed , and the
third to word .
The first is forgiven: i.e. , taken up and carried away ( Gen. 27:3 ( take ); Isa. 53:4 (
borne ), 12 ( bare ).
The third is not imputed: i.e. , not reckoned or counted. Gen. 50:20 : Ye thought
(or meant ) evil against me; but God meant it for good. (Here, we have the same word
twice).
Rebellion forgiven;
Compare Ps. 103:14 and. Isa. 43:25 , where our infirmities which man will not
remember or make allowance for, God remembers, but our sins and iniquities which man
always remembers, God will remember no more for ever.
Ps. 89:30 , 31 ( 31 , 32 ).
Here the Synonymia is alternated (positive and negative); together with alternated
Anaphora .
Prov. 4:14 , 15 . Here, the synonyms are heaped together to emphasize the necessity,
of avoiding all evil and evil persons.
Avoid it,
Isa. 1:4 . Here, four synonymous descriptions are used to give some estimate of
Israels condition. See under Anabasis and Eiphonesis .
Isa. 2:1117 . We have already seen under the figure of Polysyndeton ( q.v. ), how this
passage is emphasised both by that figure and by its structure.
We have now to note the bearing of another figure upon it: viz. , Synonymia . But the
use of this figure, the Synonyms are heaped together in order still further to attract our
attention; and to impress as with the importance and emphasis, which the Holy Spirit
would have us give to this Scripture; in which the Day of the LORD is first mentioned,
and in which the essence of its meaning and character is given.
There are two classes of wordsa kind of double Synonymia going on at the same
time: one marking the pride of man and the true exaltation of the LORD , which shall
mark that Day, and the other the abasement of man which shall then take place.
Verse 12 . For the Day of the LORD of hosts shall be upon every one that is proud
( , gaach ) and lofty ( , rum ),
Verse 13 . And upon all the cedars of Lebanon that are high ( rum ) and
lifted up ( , nasa ),
Here we have five words for high repeated fourteen times; and two words for low
repeated five times.
The five:
( gavah ). Three times: lofty, verse 11 ; high, verse 15 ; loftiness, verse 17 (in
R.V. , verses 11 and 15 , lofty; in verse 17 , loftiness),
The two:
It will be seen that the A.V. has quite destroyed the figure by its variety of rendering.
The R.V. has evidently aimed at more uniformity, and has preserved one English word
for each Hebrew word, except in two cases, where in verses 13 and 14 they have rendered
( rum ), high , and in 11 , 17 , haughtiness , and 12 , haughty . Haughty could
hardly be used of trees and mountains, but high could have been used of men, and thus
have made the translation uniform.
This is the first occurrence of the expression the day of the LORD , and hence its
definition is thus given and thus emphasized by the figure of Synonymia .
The structure of the definition lends weight and solemnity to the description:
A 11 . Definition of the Day. Man and Men brought low, and God alone
exalted.
A 17 . Definition of the Day. Man and Men brought low, and God alone
exalted.
The order of the words too in A and A is remarkable. In connection with the loftiness
of man they are arranged alternately.
verse 11 .
A a ( gavah ),
b ( rum ),
verse 17 .
A a ( gavah ),
b ( rum ),
verse 11 .
A c ( shaphel ),
d ( shachach ),
verse 17 .
A d ( shachach ),
c ( shaphel ),
Isa. 52:13 . Behold my servant
shall be exalted , and extolled , and be very high
.
Jer. 13:17 . But if ye will not hear it, my soul shall weep in secret places for your
pride; and mine eye shall weep sore , and run down with tears , because the LORDS
flock is carried away captive.
This sorrow of the prophet thus emphasized was seen in greater solemnity when the
Saviour in later days wept over Jerusalem ( Luke 19:41 ).
his loftiness ,
Nah. 2:11 , 12 ( 12 , 13 ).
Where the lion , even the old lion , walked, and the lions whelp ,
The lion did tear them in pieces enough for his whelps ,
a day of wrath ,
a day of trouble
and distress ,
a day of wasteness
and desolation ,
a day of darkness ,
and gloominess ,
a day of clouds
Here these Synonyms are heaped up to impress the wicked with the terrors of that
day. This is further heightened by being combined with the figures: Epizeuxis ( q.v. ),
verse 14 , Mesarchia ( q.v. ), Mesadiplosis ( q.v. ), Paronomasia ( q.v. ), and Asyndeton (
q.v. ).
and saltpits ,
Mark 12:30 . And thou shalt love the Lord thy God
Thus is the first and great commandment emphasized by the combined figures of
Homoteleuton ( q.v. ), Polysyndeton ( q.v. ), and Synonymia , in order to convict us of
the impossibility of keeping this law and to bring us to the feet of Christ, who alone could
keep it: that so we might be impressed with a sense of our own impotence, and cause us
thankfully to cast ourselves on His omnipotence (see Luke 10:27 ).
goodness ,
and forbearance ,
and longsuffering ?
Rom. 2:7 . To them who by patient continuation in well-doing seek for
glory ,
and honour ,
and immortality ,
Rom. 2:8 , 9 . But unto them that are contentious, and do not obey the truth, but obey
unrighteousness, [ will be rendered ]
indignation and
wrath ,
tribulation , and
anguish .
Rom. 2:10 . But glory, honour , and peace [ will be rendered ] to every man that
worketh good, etc.
Rom. 2:18 , 19 , 20 . In these verses the synonyms are heaped together to describe the
Jew who causes the Name of God to be blasphemed among the Gentiles (verse 24 ).
Rom. 6:6 . Knowing this that our old man is (was) crucified with him (Christ), that
the body of sin might be destroyed, that henceforth we should not serve sin .
Here all three terms refer, by the figure of Synonymia , to different aspects of the
same thing:
By reason of its powers and operations it is called the body of sin, or sinful body.
And, lastly, its very nature and character is expressed by the name of sin.
1 Cor. 14:21 . With men of other tongues and other lips , etc.
Gal. 1:12 . For I neither received it of man, neither was I taught it, but by the
revelation of Jesus Christ.
Thus is emphasized the special commission which Paul received direct from God; and
thus is it distinguished from that commission which had been given to the Twelve.
Gal. 5:1921 . The works of the flesh are emphasized by sixteen synonyms, and by the
figure of Asyndeton ( q.v. ).
Eph. 1:20 , 21 . To describe the exaltation of Christ we are told how He has been set
Far above all
principality ,
and power ,
and might ,
and dominion ,
( hymnos ), whence our word hymn, which was originally a heathen word
used of a song in praise of a god or hero after death. The word was so steeped in profane
and idolatrous associations that the early Christians hesitated to use it, and it was not till
the fourth century that it came to be generally adopted. But then it was studiously
confined to a direct address of praise and glory to the true and living God; whereas the
Psalm might commemorate the mercies and blessings He bestowed. It occurs only here
( hymne ) occurs four times ( Matt. 26:30 . Mark 14:26
. Acts 16:25 , and Heb. 2:12 ). The latter two passages fully confirm the limited use of the
word: And sang praises unto God ( Acts 16:25 ). Will I sing praise unto Thee ( Heb.
2:12 ), while the former two would refer to the Old Testament Psalms always sung at the
Passover.
( dee ), whence our word ode, occurs seven times, * five in the Apocalypse,
and two in the Epistles ( Eph. 5:19 , and Col. 3:16 ), where it is specially combined with
( pneumatikee ) spiritual , implying very strongly that they were composed
by spiritual persons, and had to do only with the things pertaining to the Spirit of God.
The heathen used it of any kind of song: harvest, festal, wedding, or battle, etc. Hence the
limitation suggested by the word spiritual , as distinct from these.
Although the first word, psalmos , implies musical instruments, it was only in Old
Testament worship that these were used: not in the New Testament, nor in the Primitive
Church. Basil, Ambrose, and Chrysostom all speak in panegyrics on music, but do not
mention instrumental music. Indeed, Clement of Alexandria, forbade the use of the flute
in the Agape , though he permitted the harp. Basil condemns it, and Justin Martyr
expressly says that it was not used in the Christian Church.
There is no gift of God which fallen man has not misused, and indeed diverted , or
rather per verted from its original design. The great enemy uses it for the destruction of
spiritual worship, under the guise of aiding it; and few discern the meshes of his
marvellously clever snare.
Music and singing are clearly defined in these two passages Eph. 5:19 and Col. 3:16 .
The three verbs are speaking, teaching, and admonishing. This is to be done to
yourselves, in you, in your hear , heautous
), not one another (see R.V. margin). The great requirement for this is the Spirit and
all wisdom and grace.
( ad ) occurs five times ( Eph. 5:19 . Col. 3:16 . Rev. 5:9 ; 14:3 ; 15:3 ).
See Intoned Prayers and Musical Services , by the same author and publisher. One
penny.
The words be filled with the Spirit * are usually quoted as though they were
followed by a full stop, and formed a complete sentence. This is not the case. How is any
one to know whether he is filled with the Spirit? The answer is given:
The word of Christ will dwell in him richly: i.e. , the word spoken by Christ and the
word relating to Christ: the word which has Christ for its object and Christ for its subject,
, en ) the Spirit.
This indwelling of Christ will be the evidence of the Holy Spirits presence and
operation. For the Spirit and the Word can never be separated. He gives it; and He uses it,
and operates through it. It is His work to take of the things of Christ and show them unto
us, and thus to glorify Christ; never calling our attention to His work in us, but to
Christs work for us.
When this word thus dwells in us, we shall be full of its wondrous Psalms; we shall
be speaking in ourselves to God, by our hymns: and our songs will be spiritual, because
they will be sung in our hearts. There will be the melody which ascends and reaches up
to the Presence of God: because it will be a singing by grace and with grace unto God.
This occupation of the heart with Christ and His Word will be the measure in which
we are filled with the Spirit ( i.e. , with spiritual gifts).
It will be the singing of the heart, and not of the throat: and it will be to the praise
and glory of God (as it used to be) and not to the praise and glory of the choir or of the
performers. The heart which is indwelt by the Spirit, can sing to God. It will need no
soloist to do it by proxy. For we are not commanded to listen to the singing of another
or others, however exquisite it may be, but to sing ourselves as worshippers. This singing
requires no ear for music, but it needs a heart for Christ. For this music comes from
God and returns to God.
Moses besought the Lord, saying ( Deut. 3:23 ; Ex. 32:11 , etc.).
* It will be seen, under the Figure of Metonymy , that the word Spirit here (as in several
other passages) is put for the gifts of the Spirit .
Indeed prayer is contrasted with praise, for Solomon spread forth his hands towards
heaven, and said ( 1 Kings 8:22 , 23 , 54 ). But when it is a question of praise then we
read that it was made with music and singing. ( 2 Chron. 5:12 , 13 ).
In the upper room the Lord and His apostles sang a hymn ( Matt. 26:30 ); but when
in Gethsemane He fell on his face and prayed, saying (verse 39 ).
In Jas. 5:13 they are again set in contrast: Is any among you afflicted? let him pray .
Is any merry? let him sing psalms .
This universal testimony of Scripture settles for us the question as to the distinction
between prayer embodied in hymns and prayer sung instead of said. That testimony of
Scripture is dead against the singing of prayers in any form or manner. It draws no
distinction between intoning prayers and singing them. Intoning is singing, and nothing
else: it is merely singing on one note instead of many. It is art and artificial; it is
unnatural and unrealneither pleasing to God nor edifying for man.
Public worship is that in which the Word of God should be read , prayers prayed ,
and praise sung . Gods Word we read, not as our own, but as His, for our instruction. In
prayer and praise we say and sing our own words, as our own . It is therefore no
argument to urge that the Psalms were sung and they contain prayers. For
(1) We do not admit the first premises. Too little is known to justify the assertion that
all the Psalms were sung. Some were, undoubtedly; and these may be sung by us to-day,
if we can adopt the words as our own; but not otherwise.
(2) We cannot adopt the words of all the Psalms as our own, but only so far as they
are in harmony with the New Testament teaching as to our standing in Christ. The
language of those which were under the Old Covenant of Works cannot be adopted as the
language of those who are under the New Covenant of Grace.
We may read them as we read the other Scriptures for our instruction, but we might
just as well sing the Lessons as sing some of the Psalms.
Again we repeat, therefore, the other New Testament RubrickIs any afflicted? let
him pray. Is any merry? let him sing Psalms ( Jas. 5:13 ); and we conclude that prayer is
to be said, and praise is to be sung. Praise may even be said ; for three times are songs
said to be spoken . The Song of Moses ( Deut. 31:30 ); the Song of Deborah ( Judges 5:12
); and the Song of David ( 2 Sam. 22:1 ; Ps. 18 Title). But, while praise may be spoken,
prayer is never said to be sung.
Instead, therefore, of flying in the face of the universal testimony of Scripture, simply
because prayer is embodied by human poets in our hymns, we ought rather to question
whether the prayer in hymns should not be said , and only our hymns of praise sung. But
habits once formed are too strong for us to entertain the hope of making so radical a
reformation; though it would be better, if not easier, to alter a wrong habit than to alter
the testimony of the Word of God.
and received ,
and heard ,
Here we are impressed with the wonders of the invisible world, of which so little is
revealed.
So also in the other two so-called Pastoral Epistles, 2 Tim. 1:2 , and Tit. 2:4 .
In all the other epistles it is only grace, or grace and peace. In these three epistles
mercy is added: as though to imply that with the many responsibilities of the pastoral
office, Gods mercy would be specially needed by those who exercised pastoral duties
in the Church of God.
1 Tim. 3:15 . That thou mayest know how thou oughtest ( R.V. , how men ought) to
behave thyself [or what conduct is incumbent on us] in
What this is is shown in the next verse, viz. , the great secret concerning Christ
Mystical and not Christ Personal. *
*
See The Mystery , by the same author and publisher.
Here the importance of personal knowledge and study of the word of God is enforced:
not a mere acquaintance with the letter, but an assurance of the truth.
THIS seems to deserve a place by itself, though the Greeks did not classify it, or name it.
They used it, however, and this is the all-important point.
Negatives are repeated even in English to strengthen and increase the emphasis: just
as we say No, no, No, I will not. But in the Greek this is done much more
emphatically. Two or more negatives are used to strengthen the assertion.
These negatives are ou ) and ( mee ), which both equally mean no or not .
As we are now considering their combined use we need not too closely define their
separate use. Otherwise we might enlarge on the fact that the one, ou ), denies
absolutely what is a matter of fact, and negatives an affirmation: the other ( mee )
denies hypothetically what is implied, and negatives a supposition.
Indeed, so strong is it, that whenever man used it the result always belied it . See:
Matt. 16:22 : where Peter says This shall not be unto thee. But it was .
John 13:8 : Peter says again, Thou shalt never wash my feet. But Christ did .
Matt. 26:35 : where Peter affirms I will not deny thee. But he did .
John 20:25 : Thomas says, Except I shall see, etc., I will not believe. But he did .
On the other hand, our Lord often used this figure: and, whenever He did so, He
always made it good:
Matt. 5:18 . Till heaven and earth pass, one jot or one tittle * shall in no wise pass
from the law, etc. Here we have the certainty of Divine Truth.
Matt. 5:20 . Except your righteousness shall exceed the righteousness of the scribes
and Pharisees, ye shall in no case enter into the kingdom of heaven. Here we have the
absolute necessity of Divine righteousness.
Matt. 5:26 . Thou shalt by no means come out thence till thou hast paid the uttermost
farthing. Here we have the inflexibility of Divine justice.
Matt. 13:14 . As in Acts 28:26 , we have here the solemn announcement concerning
Israels judicial blindness, emphasising and strengthening its certainty.
Matt. 16:28 . The certainty of His promise as to the manifestation of His coming glory
(see 17:15 , and 2 Pet. 1:1618 ).
* This is a little ornament something like a fleur-de-lis over certain letters. The Hebrew
name for this is Taag , or little crown (plural Taagim ). The Greek is ( keraia ), a
little horn , which is exactly what the Taag is. See The Massorah , by the same author
and publisher, One Shilling. The jot or yod is the smallest letter of the alphabet. For full
information on this subject see Dr. Ginsburgs Introduction to the Hebrew Bible ,
published by the Trinitarian Bible Society.
Matt. 23:39 . The certainty of His words concerning the conditions as to His return.
Matt. 24:34 . The fact that when once these things begin to come to pass ( , not
, compare Luke 21:24 and 32 ), that generation which sees the abomination of
desolation set up (verse 15 ) shall see all these things come to pass.
Matt. 26:29 .The certitude of Christs pledge ( Mark 14:25 . Luke 22:18 ).
John 11:26 .The certainty of being changed in a moment for those who are alive
and remain till His coming.
Once this repeated negation was used by an angelGabriel, in Luke 1:15 , of John
the Baptist, that he shall neither drink wine nor strong drink. And this was perfectly
fulfilled ( Matt. 11:18 ).
But there is one more use of the figure by Christ, so blessed and so important that we
have reserved it to the last:
John 6:37 .All ( pan ho , everything ) that the Father giveth me shall
, heexei , will reach ) me; and him that cometh ( , ton
erchomenon , he who is on his way to ) to me I will in no wise cast out.
The repeated not in the Greek is thus beautifully rendered, and George Keith
effectively sums it up in his hymn on Heb. 13:5 : I will never leave thee nor forsake
thee, where we have the in both clauses:
Cy-clo-id´-es means having the form of a circle; from ( kuklos ). a circle, and
( eidos ), form .
When this repetition occurs at the end of successive passages, as in poetry, in the
form of a Refrain or Burden , it is called AMBÆON ( q.v. ). But when it occurs at the
beginning or middle or any other part of the passage it is called Cycloides .
2 Sam. 1:19 , 25 , 27 . Where we have the burden of the lamentation three times,
How are the mighty fallen.
Ps. 42:5 , 11 ( 6 , 12 ) and 43:5 . We have the three-fold emphasis on the great
question: Why art thou cast down, O my soul? and the blessed answer, Hope thou in
God!
Ps. 46:7 , 11 . Here, the phrase occurs twice, The LORD of hosts is with us: the God of
Jacob is our refuge.
Ps. 56:4 , 10 ( 5 , 11 ). Where we have the sentence repeated, to emphasize the fact that
when our enemies seem mightiest, we can say, In God will I praise His word.
Ps. 80:3 , 7 , 19 ( 4 , 8 , 20 ). Three times we have the prayer: Turn us again, O God,
and cause thy face to shine, and we shall be saved.
Jer. 3:12 , 22 . Where we have the twice repeated command to the backsliding People
to return.
Cycloides may occur at the beginning, or middle, or any part of the circle, but
Ambæon only at the end.
This burden, therefore, thus emphasized is the main point for us to notice in what is
being said.
Ps. 118:1 , 2 , 3 , 4 . Where, we have the refrain For His mercy endureth for ever.
(See under Symploce) .
Ps. 136 Where at the end of every verse, we have the refrain, For His mercy endureth
for ever.
Isa. 9:12 , 17 , 21 and 10:4 . Where we have the four-fold burden, to emphasize the
solemn warning, For all this his anger is not turned away, but his hand is stretched out
still.
Amos. 4:6 , 8 , 9 , 10 , 11 . Here we have the solemn refrain five times repeated Yet
have ye not returned unto me saith the LORD .
Matt. 6:2 , 5 , 16 . Where we have the thrice repeated lesson, Verily
they have
their reward. See under Idiom .
John 6:39 , 40 , 44 , 54 . Four times we have the glorious fact repeated for our
assurance, I will raise him up at the last day.
This, of course, is the Resurrection which was the subject of Old Test ment prophecy,
and the one referred to in Rev. 20 (the first or former of the two there named). But not the
one which was the subject of a special revelation to the Church of God in 1 Thess. 4:16 .
Rev. 2:7 , 11 , 17 , 29 ; 3:6 , 13 , 22 . Seven times, at the end of each of these Epistles
is the solemn burden repeated He that hath an ear, let him hear what the Spirit saith
unto the Churches.
These words are in the figure called Polyptoton ( q.v. ,) but this seven-fold repetition,
is the figure of Ambæon . See under Polyptoton for the significance of this phrase, as
here used. *
Rev. 18:21 , 22 , 23 . Here, the figure Epistrophe in the repetition of the words no
more at all becomes the figure Ambæon in that the words are a solemn burden or
refrain in announcing the judgment on Babylon.
When only words are thus repeated, the figure is called Symploce ( q.v. ), which is
repeated Epanadiplosis .
The Latins sometimes called this figure (as well as Symploce ) COMPLEXIO ,
combination .
Ps. 118:8 , 9 .
In verses 1012 there are three figures combined: There is Anaphora , in the
repetition of They compassed me at the beginning of several clauses; Epistrophe , in
the repetition of In the name of the LORD I will destroy them at the end; and in
verse 11 we have Epizeuxis in they compassed me being repeated in immediate
succession.
Ps. 136:1 , 2 , 3 . Where the three successive verses begin with the words, O, give
thanks , and end with the words for his mercy endureth for ever.
It thus differs from Anaphora ( q.v. ) in that it consists of the repetition of several
words, whereas in Anaphora only one word is repeated.
Ex. 16:35 . And the children of Israel did eat manna forty years, until they came to a
land inhabited; they did eat manna , until they came unto the borders of the land of
Canaan.
Num. 9:18 . At the commandment of the LORD the children of Israel journeyed,
and at the commandment of the LORD they pitched.
Judges 5:27 .
At her feet he bowed, he fell : where he bowed, there he fell down dead.
Ps. 29:3 , 4 (twice), 5 , 7 , 8 , 9 . Where seven times, we have the words, The voice
of the LORD , commencing seven successive clauses. The number of spiritual
perfection.
Isa. 2:7 , 8 . Their land also is full of silver and gold
Their land also is full of
idols.
Matt. 6:19 , 20 . We cannot forbear to quote these verses according to their structure.
A Lay not up for yourselves
B Treasures in heaven,
It will be seen how in each member there is the Correspondence ( q.v. ) of the same
words, or thought, by way of comparison or contrast.
Acts 20:22 and 25 . Where two solemn statements are emphasized by commencing
And now, behold, I go
It is similar to Epanodos and Antimetabole ( q.v. ), but differs from them in that it
relates to the inverse repetition of sentences and phrases rather than of single words.
5. REPETITION OF SUBJECTS
THIS form of sacred writing has been noted from the earliest times. De Rossi, * a learned
Jew of the sixteenth century, first published a mass of information on the subject in a
remarkable work, Meor Enajim ( i.e., The Light of the Eyes ). Bishop Lowth translated
chapter 60 , which deals with the construction of lines: and Bishop Jebb in his Sacred
Literature extended the study. But none of these got beyond Parallelism as it is applied to
lines . This has universally gone under the name of, and been treated as, Poetry .
It is a form of the figure Synonymia , by which the subject of one line is repeated in
the next line in different, but so-called, synonymous terms.
I. SIMPLE .
1. Synonymous or Gradational.
3. Synthetic or Constructive.
II. COMPLEX .
4. Introverted.
I. SIMPLE
1. Synonymous or Gradational
This is when the lines are parallel in thought, and in the use of synonymous words.
Gen. 4:23 , 24 . In these oldest human poetic lines Lamech celebrates the invention of
weapons of war: and it is significant that this should be the first subject of poetry!
Lamechs son was an instructor of every artificer in brass and iron, and the injury of
others was the earliest application of the art.
Lamech is so elated with that which would give him power among men that he at
once breaks out in eulogy; and boasts that if any one injures him, he would outdo even
Jehovah in His punishment of those who should injure Cain.
There are three pairs of lines, and the synonymous words will be at once seen, as we
have exhibited them:
Luke 1:46 , 47 .
These gradations point us to the fact that there is a mine of truth contained in the
verse, on which a volume might be written.
The tenses also have their lessons for us too, for they imply that never did walk
stand
sit: and so help to teach us that in this first Psalm David speaketh concerning:
i.e. , with an ultimate reference to ( , eis ), CHRIST (see Acts 2:25 ). In fact, this
first Psalm speaks of Christ as the one perfect Man; while the second speaks of Him as
the one perfect King: (the model
( ho poimeen ho kalos ( ho kalos poimeen ): and then twice
over at least (see John 10:11 and 14 ); and so, too, is He the model Man and the
model King .
2. Antithetic, or Opposite
This is when the words are contrasted in the two or more lines, being opposed in sense
the one to the other.
Prov. 10:1 .
3. Synthetic, or Constructive
This is where the parallelism consists only in the similar form of construction:
Ps. 19:79 .
Here, there is neither gradation nor opposition of words in the several lines; which are
independent, and depend for their parallelism on their construction.
In all the above cases the lines are simply parallel, and are chiefly in pairs.
When the parallelism appears in four or more lines, then it may be called
II. COMPLEX
1. Alternate
This is when the lines are placed alternately. In this case, the first and third lines, and the
second and fourth lines, may, as a rule, be read continuously, while the intervening line is
thus placed in a parenthesis.
Gen. 19:25 .
a The cities (and He overthrew)
Here a and a relate to the arrows, while b and b refer to the sword.
1 Chron. 21:22 .
a Request. Grant me the place of this threshingfloor.
Here a and a are continuous, likewise b and b . We must read on from b to b , placing
a in a parenthesis. This shows that the plague was stayed, not because David paid the full
price for the place, but because of the atoning sacrifice which he offered.
Est. 8:5 .
a The king. If it please the king .
a The king. And the thing seem right before the king.
The R.V. avoids the italics of the A.V. which are put in to make some sort of sense
owing to the A.V. having taken from the wrong root ( , to feed ), instead
of , to break ). So that instead of meaning to make friends , it means (as in the R.V. )
to be broken in pieces . Hence, to ruin oneself .
The point and the parallel, therefore, lies in the plural friends: i.e. , or many friends
in contrast with the faithfulness of the one friend:
a There are friends
Prov. 24:19 , 20 .
a Fret not thyself because of evil men ,
* The other two passages are 2 Sam. 14:19 (where the sense is unaffected, If there is any
that turn meaning none can turn), and Micah 6:10 , where the reading called Sevir
which is equal in authority to the Keri , is boldly adopted into the Text by both the A.V.
and the R.V. Are there yet the treasures of wickedness in the house of the wicked, etc.
a For they shall be ashamed of the oaks which ye have desired,
b And this is the hand that is stretched out upon all the nations,
a For the LORD of hosts hath purposed , and who shall disannul it?
b And his hand is stretched out, and who shall turn it back?
Isa. 17:7 , 8 .
a At that day shall a man look to his Maker,
b and his eyes shall have respect to the Holy One of Israel,
a And he shall not look to the altars, the work of his hands,
Isa. 34:6 . Here the first and third lines are continuous, as are also the second and
fourth lines.
a The sword of the LORD is filled with blood ,
b as an antelope in a net.
Isa. 59:5 , 6 .
a They hatch cockatrice eggs ,
2. Repeated Alternation
This is not confined to two alternate lines repeated, making four lines in all, as in the
preceding examples; but in the repetition of the two parallel subjects in several lines.
Isa. 65:21 , 22 .
a1 And they shall build houses,
Positive.
a Houses (they shall build ),
Negative.
a Houses (they shall not build ),
Where the first two lines are positive and the last negative.
1 John 2:15 , 16 .
a1 If any man love the world ,
The Scriptures abound with other illustrations of the arrangement of alternate parallel
lines.
But these alternate lines may consist not merely of two pairs, or of four lines; or, of
repeated alternations: the alternation may be extended . That is to say, the alternation may
be extended so as to consist of three or more lines.
Judges 10:17 .
a Then the children of Ammon
4. Introverted Parallelisms
This is when the parallel lines are so placed that if there be six lines, the first corresponds
with the sixth, the second with the fifth, and the third with the fourth.
When this Introversion consists only of words and of the same words, it is called
Epanodos ( q.v. ).
Gen. 3:19 .
a End. Till thou return unto the ground.
d And they brought him forth, all the congregation without the camp
,
b and he died ;
b with abominations
This shows that when abominations are spoken of, idols are meant.
1 Sam. 1:2 .
a The name of the one was Hannah ,
b So Tibni died,
b is God known:
a In Israel.
This shows how the Name of God stands, and is put for God Himself. See under
Metonomy .
Ps. 115:48 .
a 4 . The idols.
b 4 . Their fabrication.
b 8 . The fabricators.
a 8 . The idolators.
Ps. 135:1518 .
a The idols of the heathen.
b Their fabrication.
b The fabricators.
Isa. 11:4 .
a He shall smite the oppressor,
The current Hebrew Text reads ( eretz ), the earth , but this is manifestly a
scribal error for ( aritz ), the oppressor . The Aleph ( ) being similar in sound with
Ayin ( ) was easily exchanged by transcribers. And the Parallelism shows beyond doubt
that this is the case here. *
Isa. 50:1 .
a Where is the bill of your mothers divorcement, whom I have put away ?
b For as the heavens are higher than the earth, so aremy ways higher than your
ways ,
* This is from the MS. notes for the second edition of Dr. Ginsburgs Hebrew Bible.
Here the whole paragraph is introverted. In a and a we have thoughts, in b and b we
have ways. But the pronouns in a and a are alternate as to the thoughts:
c My thoughts.
d Your thoughts.
c My thoughts.
d Your thoughts.
f My ways.
f My ways.
e Your ways.
Further we may note that a and b are negative; and b and a are positive.
Isa. 60:13 .
a Arise ,
c but the LORD shall arise upon thee and His glory shall be seen upon
thee.
All these structures may be described , as well as set forth in full. Thus:
a The rising of Israel. (Rising up.)
Here, the introversion shows that it is the swine who tread the pearls under foot, and
the dogs which rend.
Rom. 11:2123 .
a If God spared not the natural branches,
a And they also (the natural branches), if they abide not still in unbelief, shall be
graffed in.
This passage occurs in the Dispensational part of the Epistle to the Romans (911).
See under Correspondence . Hence, it relates to Jew and Gentile as such; and
consequently it is not to be interpreted of the Church, the standing of which is so clearly
set forth in chapter 8 . So that the statement in line b can have no reference to those who
are in Christ, for whom there is no condemnation and no separation.
1 Cor. 1:24 , 25 .
a Power. Christ the power of God.
b Liberality. That their abundance also may be a supply for your want.
5
Correspondence
IT was reserved for Thomas Boys to extend and develope the study of Parallelism . What
others before him had thought to be confined to lines , or only to short passages, he
discerned to be true also of whole paragraphs; yea, of whole sections and even of books.
He therefore discarded the term Parallelism as being altogether inadequate when used of
paragraphs and subjects. He adopted the term CORRESPONDENCE as applying to and
covering all the Phenomena connected with the structure of the sacred text. In 1824 he
gave the world his Tactica Sacra , and in the following year he gave his Key to the Book
of Psalms , which opened out the whole subject, and gave some examples from the
Psalms. In 1890, Dr. Bullinger edited from Mr. Boyss Interleaved Hebrew Bible, and
other of his papers, * a complete edition of the whole 150 Psalms, which he called, A
Key to the Psalms , thus connecting it with the work published in 1825.
This law of Correspondence is seen in the Repetition of Subjects , rather than of Lines
, or Propositions .
5
Bullinger, E. W. (1898). Figures of speech used in the Bible (Page 304). London; New
York: Eyre & Spottiswoode; E. & J. B. Young & Co.
* These were most kindly placed at his service by the Rev. Sydney Thelwall (Vicar of
Radford), in whose possession they are. See Mr. Thelwalls preface to the Key to Psalms
.
These subjects may be repeated in three different ways, or rather in two, for the third
is only a combination of the other two. They may be repeated alternately; or they may be
introverted , when it is called Chiasmus (and sometimes Epanodos ) ; or these two may
be combined in innumerable ways.
Each of the subjects occupies a separate paragraph, and these we call members .
These members may be of any length; one may be very short, the other quite long. A
longer member may be again divided up and expanded, as each member possesses its
own separate structure, and this again may be part of one still larger.
For the sake of convenience, we arbitrarily place letters against each member for the
purpose of distinguishing it from the others and of linking it to its corresponding member,
as well as for easy reference. Using Roman and Italic type we are enabled to mark the
different subjects which correspond, or are set in contrast, the one with the other
Thus the subject of the member marked A ( Roman type ) will be the same subject
which is repeated in A ( Italic type ). The same with B and B , a and a , b and b .
In whatever form we may have this figure, it is always of the greatest possible use
and importance. It enables us not merely to perceive the symmetrical perfection of the
passage, but to understand its true sense; to see its scope and thus be guided to a sound
interpretation.
What may be obscure in one member may be clear in its corresponding member.
The subject, which may not be mentioned in one member may be named in the other.
We are thus helped to a correct interpretation. For example, in the structure of 1 Pet.
3:1822 it is not clear who or what may be the in-prison-spirits of verse 19 . But in the
corresponding member (verse 22 ) they are mentioned by name as angels. We thus
learn that the subject of the former member (verse 19 ) is the disobedience of angels in
the days of Noah (Gen. 6), while the subject of the latter (verse 22 ) is the subjection of
angels and authorities and powers. Having thus got the scope of the passage, we get the
meaning of spirits, and remember how it is written, He maketh His angels spirits (
Ps. 104:4 . Heb. 1:7 ). We at once connect their sin in the days of Noah and their prison
with Gen. 6:1 . 2 Pet. 2:4 , and Jude 6 . We thus have the clue to the true interpretation of
this passage, which if followed out will lead to a correct exegesis. *
For another example see Ps. 144. ( page 33 ), where the structure (an extended
alternation) clearly shows that verses 1215 consist of the vanity which the strange
children speak, and the falsehood which they utter. The Psalm ends with a solemn
conclusion ( 15 ), which stands out apart from the structure by itself in all its solemnity.
Ps. 144
A 14 . Thanksgiving.
* See a pamphlet on The Spirits in Prison , by the same author and publisher.
B 57 . Prayer (Bow thy heavens, etc.).
A 9 , 10 . Thanksgiving.
Then we have, in the concluding sentence, the true estimate of happiness, and in what
it consists, as opposed to the vain and false estimate of the strange children:
Blessed the people whose God is Jehovah, as is further set forth in Ps. 4:6 , 7 and
146:5 .
The correspondence, here, corrects the common and popular interpretation of this
Psalm, and rescues it for the glory of God.
It is clear, therefore, from this, that the subject of Correspondence cannot be too
diligently studied, if we would discover some of the wondrous perfections of the Word of
God, or arrive at its proper interpretation.
I. ALTERNATE .
1. SIMPLE : where there are only two series, each consisting of two members.
2. EXTENDED : where there are two series, but each consisting of several
members.
II. INTROVERTED .
This is when the subjects of the alternate members correspond with each other, either by
way of similiarity or contrast.
1. Simple Alternation
We so call it when it consists of only four members: i.e. , two series with two members
each. In this case the first member of the first series corresponds with the first member of
the second, while the second member of the first series corresponds with the second
member of the second series.
In other words, it is alternate when, of the four members, the first corresponds with
the third, and the second with the fourth.
Josh. 9:2225 .
A 22 . The question of Joshua. And Joshua called.
A For the vile person will speak villany and his heart will work iniquity to practise
hypocrisy, and to utter error against the LORD , to make empty the soul of the
hungry, and he will cause the drink of the thirsty to fail.
B The instruments of the churl are evil; he deviseth wicked devices to destroy
the poor with lying words, even when the needy speaketh right.
Here, in A, and A , we have the vile person; while in B and B we have the churl. A
and B are negative; and A and B are positive.
Jer. 17:58 .
B 6 . For he shall be like the heath in the desert, and shall not see when good
cometh, but shall inhabit the parched places in the wilderness, in a salt land
and not inhabited.
A 7 . Blessed is the man ( , gever ) that trusteth in the LORD , and whose hope
the LORD is.
B 8 . For he shall be as a tree planted by the waters, and that spreadeth out her
roots by the river, and shall not see when heat cometh, but her leaf shall be
green; and shall not be careful in the year of drought, neither shall cease from
yielding fruit.
Ezek. 36:26 , 27 .
A A new heart also will I give you,
A And I will take away the stony heart out of your flesh, and I will give you an
heart of flesh.
These words cannot be applied to the Christian now, inasmuch as the old nature is not
taken away, but a new nature is imparted. This is the teaching of Rom. 1:168:39 , where
in 1:165:11 , sins are first dealt with, as the fruit of the old nature, and then, from 5:12
8:39 , sin is dealt with, as the tree which produces the fruit: and we are taught that,
though the evil fruits are still produced, God reckons the tree itself as dead. So, though
sin itself no longer reigns, yet sins are still committed by the old nature; but the saved
sinner is to reckon that old nature, i.e. , himself, as having died with Christ, and he has
now a new nature.
The old nature is not taken away, as it will be in the case of Israel in that day: so the
believer has in himself one nature that cannot but sin, and another that cannot sin ( 1 John
3:9 ; 5:18 ).
The old nature can never be improved, and the new nature needs no improvement.
Until the believer recognises this truth he can never know peace with God.
Heb. 1 , 2
A 1:1 , 2 . God speaking.
Here the two subjects are arranged alternately. And note that B is in a parenthesis
with respect to A and A ; while A is in a parenthesis with respect to B and B . In other
words, A and A read on continuously, without reference to B, while B and B likewise
read on without reference to A , which is thus practically in a parenthesis.
Hence the word therefore, 2:1 , is not consequent on 1:14 , but on 1:2 . And the
for in 2:5 is consequent, not on 2:4 , but on 1:14 . The respective members therefore
read on
Thus: ( 1:1 ) God, who at sundry times and in divers manners spake in time past unto
the fathers by the prophets, hath in these last days spoken unto us by his Son
(ii. i.)
therefore we ought to give the more earnest heed to the the things which we have heard,
etc.
And: ( 1:14 ) Are they not all ministering (worshipping) spirits, sent forth to minister
for (to serve) them who shall be heirs of salvation ? . . ( 2:5 ) for unto the angels hath he
not put into subjection the world to come, etc.
2. EXTENDED Alternation
This is when there are still only two series, but each series consists of more than two
members.
And these are so arranged that the first of the one series corresponds with the first of
the other; and likewise the second of the former corresponds with the second in the latter.
This has been called by some Direct Chiasmus , reserving the term Indirect
Chiasmus for what we have called Introverted Correspondence, or Chiasmus proper.
Bengel calls this Direct Chiasmus: but this is contrary to the very name of the
figure: viz. , the letter Chi (X.), which he says, is, as it were, the type or mould according
to which the sentence or words is or are arranged.
Ps. 66
A 1 , 2 . Exhortation to praise.
A 8 , 9 . Exhortation to praise.
C 11 . General adoration.
A 1214 . Messiahs goodness to the poor.
C 17 . General adoration.
Ps. 132 This Psalm affords a beautiful example of an extended Alternation of subjects.
We cannot, here, print the whole Psalm in full, but give the following key to it:
A 1 , 2 . David swears to Jehovah.
D 14 , 15 . Answer to prayer in D.
E 16 . Answer to prayer in E.
F 16 . Answer to prayer in F.
G 17 , 18 . Answer to prayer in G.
Acts 7:153 .
A 2 . Mesopotamia.
B 38 . Abraham.
* See The Key to the Psalms . Edited by the same author, and published by Eyre &
Spottiswood.
C 919 . Joseph.
D 2038 . Moses.
E 3943 . Resistance.
A 44 . The wilderness.
B 45 . Joshua.
C 45 , 46 . David.
D 4750 . Solomon.
E 5153 . Resistance.
Rom. 2:1720 .
A Restest in the law,
A and art confident that thou thyself art a guide of the blind,
D a teacher of babes,
E which hast the form of knowledge and of the truth of the law.
In the first series, we have what the Jew considers as to himself. In the second series,
how he uses it in relation to others.
A 5:1 . Instruction not necessary as to the times and the seasons of this
Resurrection and Ascension, which will take place before the Day of the Lord.
B 26 . First reason ( ): For they already knew that the destruction of the
wicked will mark the coming of the Day of the Lord. Contrast (verses 4 , 5 )
* , to fall asleep , involuntarily: hence used (in nearly every place) of death ,
but only of saints. Matt. 27:52 ; 28:13 . Luke 22:45 . John 11:11 , 12 . Acts 7:60 ; 12:6 ;
13:36 . 1 Cor. 7:39 ; 11:30 ; 15:6 , 18 , 20 , 51 . 1 Thess. 4:13 , 14 , 15 . 2 Pet. 3:4 .
R.V. The Revised Version, 1881.
and Exhortation (verse 6 ): Therefore let us not sleep ( ); but
let us watch ( ). (See note on page 372 ).
C for correction,
D for instruction.
Therefore .
A Preach the word,
, to go to sleep , voluntarily: hence not used of death, but either of taking rest
in sleep, or of the opposite of watchfulness. Matt. 8:24 ; 9:24 ; 13:25 ; 25:5 ; 26:40 , 43 ,
45 . Mark 4:27 , 38 ; 5:39 ; 13:36 ; 14:37 , 37 , 40 , 41 . Luke 8:52 ; 22:46 . Eph. 5:14 . 1
Thess. 5:6 , 7 , 7 , 10 .
is translated wake only in verse 10 , above. Elsewhere it is always watch,
be watchful, or be vigilant.
Thus the marked use of in the first series, and of in the second
series teaches us that the hope of Resurrection and Ascension before the Day of the Lord
is for all who are Christs, whether they are dead or alive; whether they are watchful or
unwatchful .
C rebuke,
D exhort, etc.
3. Repeated Alternation
Alternate correspondence is repeated when there are more than two series.
In this case the first member of the first series corresponds with the first member of the
second, third, fourth series, etc.; while the second member of the first series corresponds
with the second member of the other series. These we have indicated as A 1 , A 2 , A 3 and
B 1 , B 2 , B 3 respectively, A corresponding with A 2 , A 3 , etc.: and B 1 with B 2 , B 3 , etc.
Ps. 26 .
A1 1 . Prayer.
B1 1 . Profession.
A2 2 . Prayer.
B2 38 . Profession.
A3 9 , 10 . Prayer.
B3 11 . Profession.
A4 11 . Prayer.
B4 12 . Profession.
Ps. 80 .
A1 13 . Prayer (People).
A2 7 . Prayer (People).
B1 3 . Praise offered.
A2 47 . Praise promised; from others and me (to Jehovah for His works).
B2 8 , 9 . Praise offered.
A3 1012 . Praise promised; from others and works (to Jehovah for His kingdom).
Here, in Davids Psalm of Praise we have seven members, with two subjects in an
extended alternation.
In this case, the first members of each series correspond with each other; while the
second member corresponds with the second, the third with the third, etc.
B1 3 . Questions.
C1 46 . Answer.
A2 7 . Right to heaven.
B2 8 . Question.
C2 8 . Answer.
A3 9 . Right to heaven.
B3 10 . Question.
C3 10 . Answer.
Ps. 147 .
A1 13 . Praise, and reason. (Kindness to Israel).
A2 7 . Praise.
A4 20 . Praise.
II. INTROVERTED CORRESPONDENCE
This is where there are two series, and the first of the one series of members corresponds
with the last of the second; the second of the first corresponds with the penultimate (or
the last but one) of the second: and the third of the first corresponds with the
antepenultimate of the second. That is to say, if there are six members, the first
corresponds with the sixth , the second with the fifth , and the third with the fourth . And
so on.
The Greeks called it CHIASMOS or CHIASTON from its likeness in form to the
letter Chi (X.). For the same reason the Latins called it CHIASMUS , as well as
DECUSSATA ORATIO from decusso, to divide cross-wise ( i.e. , in the shape of an X).
The Greeks called it also ( alleelous ), together and
( echein ), to have or hold, a holding or hanging together .
This is by far the most stately and dignified presentation of a subject; and is always
used in the most solemn and important portions of the Scriptures.
Bengel observes with regard to this form of the Figure, that its employment is never
without some use: viz. , in perceiving the ornament and in observing the force of the
language; in understanding the true and full sense; in making clear the sound
Interpretation; in demonstrating the true and neat analysis of the sacred text. *
Gen. 43:35 .
* See The Structure of the Books of the Bible , by the same author and publisher.
A Judahs words: The man did solemnly protest unto us, etc.
Lev. 14:51 , 52 .
A And he shall take the cedar wood , and the hyssop , and the scarlet ,
C and dip them in the blood of the slain bird , and in the running water ,
C with the blood of the bird , and with the running water ,
A and with the cedar wood , and with the hyssop , and with the scarlet.
Note also the figure of Polysyndeton ( q.v. ) emphasizing each particular item in this
ordinance.
C 1519 . Israels evil return for the good. Their pride; forsaking of God:
despising the Rock of their salvation. Moving Him to anger. (Period of
past history).
C 8 . Merciful goodness.
D 9 . Sparing goodness.
E 10 . Pardoning goodness.
C 17 , 18 . Merciful goodness.
B He shall baptize you with the Holy Ghost and with fire.
A Whose fan is in his hand, and he will throughly purge his floor, and gather His
wheat into the garner; but He will burn up the chaff with unquenchable fire.
Mark 5:26 .
A And when he was come out of the ship, immediately there met him out of the
tombs a man with an unclean spirit,
E and chains ,
B And always, night and day, he was in the mountains and in the tombs crying
and cutting himself with stones.
A But when he saw Jesus afar off, he ran and worshipped Him.
John 5:811 .
A Jesus saith unto him, Rise, take up thy bed, and walk.
D The Jews therefore said unto him that was cured, It is the sabbath
day.
A The same said unto me, Take up thy bed and walk .
Here in A and A we have the words of Christ; in B and B the man made whole; in C
and C the bed he carried; and in D and D the Sabbath.
B 22 , 23 . Concerning judgment.
B 24 . Concerning judgment.
A 2529 . Concerning quickening and resurrection.
d 27 . Concerning judgment.
c 28 , 29 . Concerning resurrection.
d 29 . Concerning judgment.
These complex structures are not confined to Psalms or selected passages, but
pervade the whole Bible, affecting the order of the books themselves, and the separate
structure of each.
Gal. 2:16 .
A Knowing that a man is not justified
B and not by the works of the law : for by the works of the law
C 8 . Authority.
D 9 , 10 . Supplication.
I 15 . Onesimus.
I 16 . Onesimus.
D 20 . Supplication.
C 21 . Authority.
A 2325 . Epistolary.
It will be observed that the first and last members are alternate .
This is where the members of a structure are arranged both in alternation (simple or
extended) and in introversion , combined together in various ways, giving the greatest
possible variety and beauty to the presentation.
Not only is this complex arrangement Of a passage complete in itself; but very often
there is a double arrangement, the one within the other, and consistent with it, though
differing from it.
And further, the longer members of any particular structure generally contain and
have their own special arrangement, and may be severally expanded.
In some of the following examples, we have given first the general structure of a
whole book or passage and then the expansion of some of the larger members of which it
is composed.
The Ten Commandments as a whole, as well as separately, are beautiful examples of
complex structure. Take the fourth as a specimen ( Ex. 20:811 ):
A 8 . The Sabbath-day to be kept in remembrance by man.
Here, it will be noted that the first half (A and B) is concerning mans side and duty,
and the latter half ( A and B ) is concerning Gods side.
Ps. 84
A a 14 . Blessedness of the dwellers.
B 8 . Prayer.
B 9 . Prayer.
This Psalm is a simple introversion of four members, but the first member, a, while
it thus forms part of a larger member is itself constructed as an extended introversion,
which helps to the understanding of verses 14 .
a c 1 . Thy tabernacles.
e 3 . As the sparrow.
e 3 . As the swallow.
c 4 . Thy house.
The two members d and d read on connectedly thus: My soul longeth, yea, even
fainteth for the courts of the LORD : my heart and my flesh crieth out for the living God
even thine altars, O LORD of hosts, my King and my God.
Thus we are prevented from supposing that birds could build nests in the altar of
burnt offerings, on which fires were always burning, and which was overlaid with brass;
or in the altar of incense, which was within the Holy Place, and overlaid with gold! (see
page 96 ).
Ps. 49 . is perhaps one of the most striking examples of Complex Correspondence which
the Scriptures afford. The Psalm, as a whole, is alternate , with a Thema , or general
subject. The first and third members are arranged as an introversion; while in each of the
four members of which it is composed, a couplet is answered by a quatrain, and a
quatrain by a couplet.
The THEMA , or SUBJECT , anticipates the double form of the Psalm itself. It is in two
quatrains: (1) All people to hear (2) I will speak. The first two lines of each quatrain are
broken up and arranged alternately, while the second two lines of each quatrain are
introverted:
t 1 . All ye people ,
s 1 . Give ear ,
u 2 . Low
v 2 . and high.
v 2 . rich
u 2 . and poor.
x 3 . of wisdom ,
x 3 . of understanding.
y 4 . I will incline mine ear
z 4 . to a parable ;
c 10 . Death (couplet).
Here note that, as in other cases, the corresponding members (which are marked by
the same letters) may be read on, the one being explanatory of the other: the question in
a (Why fear?) being answered in a (Fear not, etc.)
Ps. 105 . affords another beautiful example, but we can give only the key to it.
A 17 . Exhortation to praise the LORD (second person, plural).
c 16 . Their affliction.
d 1722 . Mission of Joseph to deliver.
c 25 . Their affliction.
Here, the Psalm as a whole is an introversion , while the two central members are
placed in strong correspondence by an extended alternate arrangement; in which we have
in the first (C) the history of the Patriarchs (Genesis), and in the second (C) the history of
the Nation (Exodus).
Note also that while A and A are in the second person plural, all the rest of the Psalm
is in the third person.
Note further that the two longer members B and B are similarly constructed, and the
subjects repeated by extended alternation (as in C and C ), thus:
B e 810 . The Covenant remembered.
In like manner the two longer members d and d may be shown to have the same
wonderful structure.
d h 17 . The sending of the deliverer.
b 3 . Man powerless.
c 4 . Man perishable.
c 10 . God eternal.
A 10 . Praise. Hallelujah.
Ps. 148 .
A 1 . Hallelujah.
d 5 , 6 . Inducements: (for).
d 13 , 14 . Inducements: (for).
A 14 . Hallelujah.
Here, again, while the whole Psalm is introverted, the two centre members are
arranged as an extended alternation.
Mark 3:2135 .
A a 21 . His kindred. His friends ( marg. kinsmen ).
From this beautiful complex structure, we learn that, as d corresponds with d,
the sin against the Holy Ghost is the saying that Christ was possessed by a devil! And
also, from the correspondence of b , with b we learn that the interference of the
mother and brethren of Christ was because they said He was beside Himself. No
wonder then that their disparagement of Him (in c) is answered by His disparagement
of them (in c ).
We give examples of the Seven Epistles addressed by the Holy Spirit through St. Paul
to the Churches: but for the fuller development of them we must refer the reader to our
larger work on this great and important subject. *
Introversion.
A 1:16 . The Gospel. Always revealed: never hidden.
B 715 . Epistolary.
marg. Margin.
* What is the Spirit saying to the Churches? See a series of articles commenced in Things
to Come , Sept. , 1898.
C a 1:168:39 . Doctrinal.
b 911 . Dispensational.
C a 12:115:7 . Practical.
b 813 . Dispensational.
B 15:1416:24 . Epistolary.
Epistolary.
B c 1:7 . Salutation.
f 14 , 15 . His ministry.
c 16:124 . Salutation.
It is hardly the design of this work to go too deeply into these structures; but the
doctrinal portion (a | 1:168:39 ) is too important to be passed over.
It is divided into two parts. The first deals with the old nature, and with the fruits of
the old tree. The second deals with the tree itself, and the conflict between the two
natures in the believer.
C. ROMANS 1:168:39 .
Doctrine.
It is of the greatest importance to note that the break occurs at the end of chapter 5:11
.
Up to that point the question dealt with is sins. From that point it is sin. And,
unless this great distinction be made the doctrine cannot be understood. The two parts,
then, stand, as follows:
a D 1:165:11 . SINS . The products of old nature. The fruits of the old tree.
g 3:215:11 . The power of God unto salvation to every one that believeth
Gods Gospel revealing a righteousness from God.
The old nature itself, and its conflict with the new nature.
E i 5:1221 . Condemnation to death through a single sin of one man (
): but justification of life through a single righteous act of one man (
).
Dispensational.
A 9:115 . Pauls sorrow regarding Israels failure.
B l 613 . Gods purpose regarded only a portion.
Practical.
a o 12:1 , 2 . Personal and individual.
p 38. Ecclesiastical.
q 918 . Social.
r 1921 . Civil.
r 13:17 . Civil.
q 814 . Social.
p 14:123. Ecclesiastical.